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ESSAYS  ON  LITURGIOLOGY  AND 
CHURCH    HISTORY. 

BY  THE  REV.  J.  M.  NEALE,  D.D. 

WARDEN    OF    SACKVILLE    COLLEGE. 

WITH   AN   APPENDIX  ON  LITURGICAL  QUOTATIONS 
FROM  THE  ISAPOSTOLIC  FATHERS, 

BY  THE  REV.  GERARD  MOULTRIE,  M.A. 


LONDON: 
SAUNDERS,    OTLEY,    AND    CO. 

BROOK  STREET,  HANOVER  SQUARE. 


K  1863. 


i 


TO  HIS  HOLINESS, 

P  H  I  L  A  R  E  T, 

METROPOLITAN    OF    MOSCOW, 

AND  ARCHIMANDRITE  OF  THE  TROITZKO-SERGIEVSKY  LAURA, 

WITH  DEEP  VENERATION  FOR  HIS  OFFICE  AND  CHARACTER, 

AND  IN  GRATEFUL  REMEMBRANCE 

OF  HIS 

BLESSING  BESTOWED  ON  THE  WRITER, 

*'  AS  ONE  OF  THOSE 

WHO  STUDY  THE  LITURGIES  OF  THE  CHURCH, 

IN  ANTICIPATION  OF  HER  FUTURE  REUNION," 

THESE  ESSAYS  ARE  DEDICATED. 

Orthodoxy  Sunday, 

February  17,  1862. 


l?Sli.-|s 


PREFACE. 

HAVE  always  felt  that  there  ought  to 
be  fome  efpecial  reafon  why  papers,  which 
have  ferved  their  turn  in  a  periodical, 
fhould  be  coUeded  into  a  volume. 
I  may  remark  that  the  Eflays,  which  the  reader 
is  about  to  perufe,  are,  in  their  nature,  (for  the  moft 
part,)  rather  fucceflive  chapters  of  one  work,  than 
fcattered  papers  in  a  quarterly  review.  In  the  latter, 
they  appeared  rather  by  neceflity,  than  by  choice,  of 
order.  Perufed,  as  they  were  to  be,  at  fuch  a  diftance  of 
time  from  each  other,  an  amount  of  recapitulation  was 
fometimes  neceflary,  which  rendered  the  DifTertation  in 
which  it  occurred  the  heavier  reading ;  while,  after  all,  it 
could  not  be  expeded  that  the  ftudent,  in  giving  his  at- 
tention to  an  Eflay  of  this  quarter,  fhould  be  able  to 
revert  to  the  fame  fubjed  in  a  number  of  the  Review 
which  might  be  two  or  three  years  old. 

In  the  prefent  volume  the  various  papers  have  been 
arranged  in  proper  order ;  reiterations,  no  longer  necef- 


vi  Preface. 

fary,  have  been  cut  out ;  fome  miftakes  have  been  retfti- 
fied ;  fome  critlcifms  have,  I  hope,  been  profited  by ; 
and  the  refult  is  now  before  the  reader. 

I  might  alfo,  in  excufe  for  their  republication,  plead 
the  urgent  requefts  which  I  have  received  from  fcholars, 
both  in  England,  Germany,  and  Ruflia,  by  whom  it  is 
an  honour  to  be  referred  to,  that  thefe  Effays  fhould 
appear  in  a  feparate  form  :  and  I  may  mention  that  fome 
of  them  have  been  tranflated  into  French,  German, 
Romaic,  and  Rufs. 

This  volume  confifts,  almoft  entirely,  of  papers  fur- 
nifhed  to  the  Chrijiian  Remembrancer.  I  have  to  thank 
the  editor  not  only  for  his  permiffion  to  republifh  them, 
but  alfo  for  his  acceptance  of  Diflertations  which  to  the 
majority  of  his  readers  muft  have  been,  for  the  moft 
part,  uninterefting ;  and  which  could  only  be  really  accept- 
able to  the  fmall  clafs  of  Liturgical  ftudents  among  us. 

I  have  alfo  to  thank  my  friend,  the  Rev.  Gerard  Moul- 
trie, for  his  addition  to  the  paper  on  Liturgical  Quota- 
tions in  the  New  Teftament :  where  he  has  moft  happily 
— unlefs  partiality  deceives  me — worked  out — with  re- 
gard to  the  Ifapoftolic  Fathers, — the  idea  which  had 
been  in  my  Eflay  ftarted  with  refpedb  to  the  writings  of 
the  New  Teftament.  I  have  endeavoured  to  adduce 
additional  proof  in  favour  of  a  theory  which  I  am  the 
more  encouraged  to  confider  important  on  account  of 
the  very  great  kindnefs  with  which  it  was  received  in 
Germany. 

In  addition  to  thofe  papers  which  are  reprinted  from 


'Preface,  vii 

the  Chriftian  Remembrancer ^  one — that  on  the  Bollandifts 
— was  a  contribution  to  the  Eccleftaftic :  only,  when  it 
was  originally  written,  I  had  not  myfelf  enjoyed,  as 
I  have  fince,  the  privilege  of  vifiting  their  houfe  of 
S.  Michael,  at  BrufTels;  and  this  has  occafioned  fome 
addition  to  the  original  account. 

And,  finally,  the  Diflertation  on  Sequences  is  reprinted 
becaufe  it  is  not  procurable  in  England,  while  it  has  been 
quoted  as  of  fome  degree  of  authority  in  Germany. 
The  firft  draught  was  prefixed  as  an  Introduction  to 
the  Colledion  of  Sequences  which  I  printed  in  1851. 
Dr.  Daniel,  the  firft  hymnologift  of  the  day,  being  about 
to  add  a  fifth  volume,  by  way  of  appendix,  to  his  former 
labours — a  volume  dedicated  to  Profes  alone — requefted 
leave  to  reprint  that  Introdudion.  I  was  unwilling  that, 
after  the  lapfe  of  fix  or  feven  years,  it  fhould  appear  with- 
out corredions  and  additions ;  and  the  refult  was  the 
Epiftle  which  the  reader  has  now  before  him. 

How  utterly  unworthy  of  their  fubjed  thefe  Difl!erta- 
tions  are,  no  one  can  feel  more  deeply  than  I  do.  Yet, 
at  the  fame  time,  they  were,  I  believe,  the  firft  attempt 
to  elucidate  Comparative  Liturgiology  which  had  ap- 
peared in  the  Englifti  language,  (Mr.  Freeman's  invalu- 
able work  having  not  been  publiftied  when  moft  of  them 
were  written), — a  fad  which  may  perhaps  be  allowed  to 
excufe  fome  of  its  ftiortcomings. 


Sackville  College, 
All  Saints,  1862, 


CONTENTS. 


1.  Page 

HE  Breviary — Roman  and  Gallican i 

2.  The  Colleas  of  the  Church 47 

3.  The  Bollandifts 89 

4.  Kalendars 98 

5.  The  Mozarabic  Liturgy 125 

6.  The  Ambrofian  Liturgy .- 171 

7.  Vernacular  Services 198 

8.  The  New  "  Annales  Ecclefiaftici" 227 

9.  Prolpefts  of  the  Oriental  Church 256 

10.  The  Law  of  Primates  and  Metropolitans 283 

1 1 .  The  Sibyls 311 

12.  Prefent  State  of  the  Gallican  Church 332 

13.  De  Sequentiis  ad  V.  CI.  Hermannum  Adalbertum  Daniel  Epiftola 

Critica 359 

14.  Paftoral  Poetry  of  the  Middle  Ages  and  the  Renaiflance   .     .     .  391 

15.  Liturgical  Quotations 411 

Appendix  to  Liturgical  Quotations 426 

16.  Studies  of  the  Weftern  Church 475 

17.  Church  Feftivals  and  their  Houfehold  Words 508 


ero  ciiKrtHiijecTgS, 

TpoHu^Ko-CeprieBOH  i^ABPbi, 

H  BZ  &WPqAlpHO<V\a   rM^MTOHaHIH  u;  &rw  BAdrOCAOBeHIH  H^ 

KOBH0H,APfaA€-np^AHHOH    HCTHHHbl,Ha  MHM  H SJieMOMV 
CO^HHtHlIC  CBATWJfa   BcW^Hp     Li^fiKB£M  , 

nocBAijjXkmwi . 


€ffa^s  on  2^tturgtoIog^  anti 

I. 

THE  BREVIARY*— ROMAN  AND  GALLIC  AN. 


HE  Breviary!  How  many  perjbns  have  the 
words  conjlantly  in  their  mouths  without  at- 
taching a  tangible  idea  to  the  phraje !  How 
many  have  a  mijly  notion  that  it  contains  a 
monjlrous  jumble  of  incredible  legends,  invoca- 
tions of  Jaints,  mediaeval  miracles,  fi6lions,  and 
deceits  of  all  jbrts  !  How  many,  even  a  degree  further  in  igno- 
rance, mix  it  up  in  Jbme  way  with  the  majs,  and  expend  a  vo- 
cabulary of  Protejlant  indignation  on  both  in  one  !  How  few 
realize  to  themjelves  that  it  is,  to  the  rejl  of  the  Wejlern  Church, 
their  office  of  Morning  and  Evening  Prayer,  their  CoIleSs,  their 
daily  and  Sunday  Lejjons,  and  Pjalter!  Nay,  that  it  is  the 
jburce  from  which  our  own  Prayers  and  CoUeds  have  been  tran- 
jcribed.  An  Englijh  Breviary,  indeed,  would  be  a  very  conve- 
nient book,  and  we  recommend  the  idea  to  the  consideration  of 
Jbme  of  our  church  publijhers. 

We  beg,  at  the  outjet,  that  our  dejign  in  this  paper  may  be 
dijlinftly  underjlood.  We  have  not  the  Jlightejl  intention  of 
attempting  anything  approaching  to  a  hijlory  of  the  Breviary, 

*  Breviarium  Romanum,  ex  decreto  SS.  Concilii  Tridentini  reftitutum  : 
S.  Pii  V.  Pontificis  maximi  juffu  editum  :  dementis  VIII.  at  Urbani  VIII, 
auftoritate  recognitum :  cum  ofEciis  Sanftonim,  noviffime  per  fummos  pon- 
tifices  ufque  ad  banc  diem  concellls. — Mechliniae.     Typis  J,  Hanicq.   1846, 

B 


2  Various  Reforms  of  the  Breviary. 

fts  gradual  formatfon — its  various  branches — its  different  corrup- 
tions— its  Jeveral  reforms — the  manner  in  which  Rome  has  jlead- 
fajlly  jet  herjelf  to  have  one  recognized  Breviary  throughout  the 
Churches  of  her  obedience — to  how  great  an  extent  jhe  has  Juc- 
ceeded,  where  jhe  has  failed ;  all  this,  though  mojl  deeply  in- 
terejling,  is  utterly  out  of  our  field  at  prefent.  We  may,  indeed, 
at  Jome  future  time,  enter  on  this  jubje6?,  jhould  that  we  have 
taken  in  hand  prove  agreeable  to  our  readers  ;  and  we  jhould  do 
it  the  more  readily,  becauje  the  Hijlory  of  the  Breviary^  not  only 
from  the  time  that  it  came  as  a  book,  jb-called,  into  ufe,  about 
1050,  but  from  the  very  commencement  of  the  gradual  procejs 
of  its  formation,  is  a  great  dejideratum,  perhaps  the  great  dejide- 
ratum  in  ritualijlic  works :  the  treatije  of  Grancolas  jupplying 
but  a  very  jmall  part  of  what  is  wanted.  But  we  now  propofe 
to  explain  what  the  Breviary  is,  and  how  it  is  ujed  ;  and  we  be- 
lieve that  the  majority  of  our  readers  will  be  obliged  to  us  if  we 
take  nothing  for  granted  as  known,  and  begin  from  the  beginning. 
It  may  be  as  well  to  jay  aljb,  that  we  propoje  to  include  in  our 
inquiry,  bejides  the  modern  Roman,  the  various  French  Bre- 
viaries, thofe  of  England,  in  jbme  degree  thoje  of  wejlern  Ger- 
many, and  thoje  of  jbme  of  the  monajlic  orders.  With  the 
Breviaries  of  Germany,  (generally  jpeaking,)  Poland,  PruJJia, 
Italy,  Sweden,  Holland,  &c.  we  jhall  not  concern  ourjelves  ; 
and  we  alfo  propoje  to  conjlder  the  Breviary  as  it  is  intended  for 
the  Church,  and  not  for  individual  recitation. 

It  might  feem  that  the  crowd  of  French  Breviaries  which  have 
had  their  origin  within  the  lajl  hundred  and  fifty  years,  mujl  be 
utterly  worthlejs  for  ritual  jludies  ;  but  this  is  not  quite  the  caje. 
Jujl  as  an  ccclejiologijl  will,  in  a  modernijed  church,  trace  a 
Jlring  here,  a  capital  there,  a  jamb  on  this  jide,  a  pijcina  on  that, 
which  jpeaks  of  older  and  better  work  ;  ^o^  in  theje  office-books, 
many  an  old  rite  may  be  noted,  if  looked  for,  though  perhaps 
disfigured,  perhaps  dijlocated.  And  juch  dijcovery  will  be  the 
more  likely  to  be  made,  if  the  Breviaries  in  quejlion  are  jludied 
together  with  the  invaluable  Voyages  Liturgiques  of  De  Moleon, 
(Le  Brun,)  who  wrote  while  the  old  provincial  ujes  of  France 
were  jlill,  in  great  degree,  kept  up,  and  who  had  that  quicknejs 
of  liturgical  taft  which  let  nothing  noticeable  ejcape  his  objerva- 
tion.  Thofe  who  are  not  acquainted  with  this  rare  book  may 
form  a  very  tolerable  idea  of  it  from  Mr.  Webb's  Continental 
Ecclefiology^  except  that  Mr.  Webb,  if  inferior  to  De  Moleon  as 
a  ritualijl,  far  jurpajjes  him  as  an  ecclejlologijl. 

Although  not  concerned  with  the  Hijlory  of  the  Breviary,  it 
will  be  nccejjary  to  fay  a  few  words  on  Cardinal  Quignon's  Re- 
form, both  becaufe  wc  jhall  frequently  have  occafion  to  refer  to 


'The  Breviary  of  Cardinal  de  ^ignon.  3 

it  in  the  following  pages,  and  becauje  it  is  very  interejling  to 
Englijh  Churchmen  as  a  kind  of  connecting  link  between  their 
own  Prayer-book  and  the  Roman  Breviary.  From  the  time 
that  Pope  Nicolas  III,  about  1180,  jubjlituted  Francijcan  for 
then  Roman  ujes,  (we  need  not  here  dijcujs  with  what  limitations 
the  Jlatement  is  to  be  taken,)  various  propojals  were  made  for  a 
reform,  which,  as  was  natural,  grew  more  requijite  with  each  cen- 
tury. At  length  Clement  VII.  entrujled  a  thorough  revijion  to 
Fernandez  de  Quiiiones,  of  a  noble  family  in  Leon,  a  Francijcan, 
and  Cardinal  Prejbyter  of  the  title  of  Holy  Crojs.  The  firjl  edi- 
tion appears  to  have  been  publijhed  in  1535  ;  and  by  the  audacity 
of  its  alterations  excited  great  oppojition.  It  had  been  approved, 
however,  by  Clement  VII,  and  was  Jo  again  by  Paul  III,  Feb.  5, 
1535  '•>  tjut  the  Theological  Faculty  of  Paris  cenjured  it  onJuly27 
of  the  Jame  year,  as  infringing  on  the  ancient  order  of  the  Church, 
by  the  omijjion  of  antiphons,  by  reducing  all  days  to  a  level  in  a 
perpetual  monotony  of  three  lejjbns,  &c.  Quignon  made  Jbme 
alterations  in  his  fecond  edition,  in  the  preface  of  which  he  Jays 
that  he  had  rather  publijhed  the  former  as  a  feeler^  than  as  a 
final  arrangement.  The  Breviary,  in  Jbme  rejpects  amended, 
and  with  antiphons  injerted,  became  a  favourite  in  France  ;  there 
are  Paris  editions  of  1536,*  1539,  1542,  1545, 1546  ;  and  twelve 
Lyonneje  editions  between  1538  and  1557.  The  lajl  edition,  we 
believe,  is  that  of  Antwerp,  1566. 

The  Brief  of  Paul  III.  gives  leave  to  all  Jecular  priejls  to  recite 
the  new  Breviary,  on  condition  that  they  apply  for  licence  to  the 
Apojiolic  See,  which  licence  is  to  be  granted  gratis.  S.  Francis 
Xavier,  writing  to  S.  Ignatius,  (Lijbon,  Nov.  i,  1540,)  wijhes 
to  obtain  the  privilege  of  himfelf  granting  this  licence  to  Jix  priejls 
at  a  time,  of  his  own  eleftion,  as  likely  to  perjuade  Jbme  to  follow 
him  to  India — certainly  rather  a  jlrange  reajbn  for  mijjionary 
enterprije. 

The  new  Breviary,  it  is  clear,  was  principally  intended  for  pri- 
vate recitation  ;  and  we  find  a  Bijhop  of  Verona,  and  in  Spain 
of  Huejca,  protejling  againjl  its  introduflion  into  the  choir.  The 
prefaces  to  the  Breviaries  of  Ilerda  and  Huejca,  printed  about 
that  time,  bitterly  complain  of  thoje  of  three  leftions.  At  Sara- 
gojja,  the  people,  jujlly  enraged  at  the  lojs  of  the  Tenebra  office, 
abjblutely  rofe  againjl  the  Clergy,  and  the  Jecular  churches  were 
almojl  deferted.     At  length  the  Cardinal  Peter  John  Caraffa, 

•  Or  rather,  we  fufpeft,  tnuo  of  1536.  For  Arevalus,  in  his  Bre'viarium 
Siuignonianum,  fpeaks  of  the  Paris  edition  of  1536  as  a  reprint  oi  the  fecond 
Roman  edition.  Now  the  copy  we  ufe  is  clearly  a  reprint  of  thtfirji,  be- 
caufe  it  does  not  contain  Antiphons  ;  but,  in  (what  appears  to  be)  a  care- 
ful copy  of  the  loft  title-page,  in  an  old  hand,  it  is  dated  1536. 


4        I'he  Breviary  compared  with  the  Prayer-book. 

eleSed  Pope  b}'  the  title  of  Paul  IV,  prohibited  (Aug.  8,  1558) 
the  granting  any  frejh  licences  ;  yet,  fuch  was  the  number  already 
ijjued,  that  four  editions  were  jubjequently  called  for.  Finally, 
S.  Pius  V,  by  his  bull,  ^uod  a  nobis  pojlulat,  in  1568,  abjblutely 
abolijhed  the  Breviary.  We  would  recommend,  as  a  very  curi- 
ous inquiry,  to  Jbme  Juch  Jcholar  as  Dr.  Maitland,  what  traces 
can  be  found  in  the  writings  of  the  Reformers  of  the  influence 
exercijed  on  the  Englijh  Pra3^er-book  by  this  Breviary ;  to  which 
it  certainly  owes,  as  we  Jhall  Jee,  a  portion  of  its  preface,  and 
probably  the  Jirji  hint  of  its  table  of  lejjbns. 

The  principle  of  the  French  reforms  is,  as  we  jhall  fee,  to  ad- 
mit into  the  Breviary  as  little  as  pojjible  that  is  not  taken  from 
Scripture ;  with  the  exception  of  hymns,  prayers,  and  leflions 
from  Homilies,  this  rule  is  Jlridly  objerved.  There  was  Jbme 
countenance  to  this  pradice  in  earlier  times.  The  Council  of 
Braga,  561,  forbade  all  poetical  compojitions  not  taken  from 
Scripture ;  and  S.  Agobard,  who  was  Bijhop  of  Lyons  about 
813,  wrote  againjl  the  uje  of  hymns  and  antiphons  on  that  very 
ground,  and,  probably  in  conjequence  of  his  authority,  the  Church 
of  Lyons  did  not  uJe  any  hymns  in  her  Jervices  (except  at  Com- 
pline), till,  we  believe,  the  Lyonneje  Breviary  of  Archbijhop  Mal- 
vin  de  Montazet,  (1780,)  and  he,  in  his  preface,  makes  a  kind 
of  apology  for  the  innovation. 

In  proceeding  to  our  Jubjefl,  we  utterly  dijclaim  all  dijaffec- 
tion,  all  lukewarmnejs,  to  our  own  Church,  becauje  we  are  about 
to  dwell  on  the  riches  of  the  devotional  treajury  of  her  Roman 
Jljler.  That  we  earnejlly  long  to  win  back  for  her  much  of  what 
/he  has  lojl,  we  do  not  deny.  That  we  would  fain  help,  be  it 
only  in  the  humblejl  degree,  to  promote  Juch  an  obje^i,  is  aljb 
true.  But  that  any  one  Jhould  leave  the  Church  of  his  Baptijm 
becauje  the  oflices  of  her  rival  have  Juperior  aejlhetical  beauty — 
againjl  Juch  undutifulnejs  and  ingratitude  we  jhould  be  the  firjl 
to  protejl.  And,  (putting  ajide  the  very  difficult  quejlion  of  a 
vernacular  language,)  we  feel  our  advantage  jlrongly  in  one  re- 
jjaeft.  While  the  beauty  of  our  Prayer-book  is  but  the  faint 
jhadow  of  the  beauty  of  the  Breviary,  it  would  be  much  eajier  to 
correft  the  former  by  amplification  than  the  latter  by  diminution. 
The  procejs,  on  our  jide,  involves  no  laceration  of  faith.  We 
have  no  legends  that  muji  be  given  up.  We  have  no  invoca- 
tions that  mujl  not  be  infijled  on.  We  have  a  good  foundation, 
and  have  only  to  heighten  and  give  majejly  to  our  building : — 
Rome  would  have  to  take  down  part  of  the  edifice,  and  to  remove 
a  good  many  of  the  incongruous  ornaments.  For,  be  it  remem- 
bered, there  is  no  injlinflively  Catholic  truth  jlated  in  the  Bre- 
viary, (of  the  Mijjal  and  Offices  we  are  not  now /peaking,)  which 


The  Breviary :  its  Contents.  5 

is  not  as  plainly  Jet  forth  in  our  own  Prayer-book,  with  the  one 
exception  of  Prayers  for  the  Dead.  Regeneration, — the  propi- 
tiatory virtue  of  Alms  and  Fajling, — the  Power  of  the  Keys, — 
England  Jlates  them  as  clearly  as  Rome  ;  and  our  weak  point, 
the  objcurity  in  which  our  offices  involve  the  doflrine,  that  the 
Holy  Eucharijl  is  truly  and  properly  a  propitiatory  Sacrifice,  is 
one  not  particularly  included  in  the  Jubjeft  of  our  prejent  con- 
Jideration. 

We  proceed  to  our  tajk  :  and  while,  as  we  faid,  we  propoje 
to  be  as  elementary  as  pojQiible,  the  faS  that  jbme  eighty  Bre- 
viaries, Jeveral  of  excejQiive  rarity,  are  at  our  jide  as  we  write, 
may  enable  us,  in  Jbme  degree,  to  gratify  thoje  who  are  rather 
further  advanced  in  ritual  Jludies. 

The  Breviary,  then,  is  ufually  contained  in  four  volumes,  one 
for  each  quarter  of  the  year.  It  is  Jbmetimes,  indeed,  comprijed 
in  one  volume,  and  is  then  technically  called  a  Totum.  One  of 
the  neatejl  of  Hanicq's  reprints,  the  Francijcan  Breviary,  is  Jo ; 
it  forms  a  goodly  oSavo  of  Jbme  1 200  pages,  in  double  columns, 
and  in  type  a  Jize  Jmaller  than  the  notes  to  the  prejent  article. 
Among  early  totums  are  thoJe  of  the  Cardinal  Quignon,  1536,  ^./^. 
and  of  the  Fr aires  Humlliati^  I540- 

Each  of  the  volumes  of  the  Breviary  conjijls  of  Jix  parts. 
I.  The  Calendar,  Rubrics,  and  Tables.  2.  The  PJalms,  Ver- 
Jicles,  and  Rejponfes  of  the  week-day  hours,  or  ferial  office. 
3.  The  Proprium  de  tempore :  the  collefts  and  leSions  for  the 
Sundays  and  weeks  in  that  part  of  the  year  which  the  volume 
contains.  4.  The  Proprium  de  SanSlis  :  the  Jame  for  the  fejli- 
vals  of  Saints  which  occur  in  that  period.  5.  The  Commune 
SanSiorum :  the  leSions,  colleSs,  hymns,  &c.   common  to  all  V 

thoJe  Saints  for  whom  no  particular  office  is  appointed.  And  to 
all  theje  we  may  add — 6.  The  offices  for  the  Anniverjary  of  a 
Dedication,  for  a  Departing  Soul,  of  the  Dead,  the  Little  Office 
of  S.  Mary,  &c ;  ^o  that  much  of  the  ijl,  and  all  the  2d,  5th, 
and  6th  of  theJe  divijions  are  necejjarily  repeated  in  every  volume 
of  the  Breviary. 

We  do  not  here  propoje  to  Jpeak  of  the  Calendar,  nor  of  thoJe 
admirable  Tables,  whereby  all  the  confujion  and  perplexity  con- 
cerning concurrences  is  avoided,  which,  in  our  own  Church,  is  Jo 
painful,  and  all  the  prolixity  and  difficulty,  which,  in  the  Eajlern 
Church,  is  Jo  cumberjbme  ;  rcjerving  that  JiibjcS  for  another  time. 

We  need  hardly  Jlay  to  remind  our  readers  of  the  myjli- 
cal  commemoration  of  our  LORD'S  Jufferings  made  by  the 
Seven  Canonical  Hours.  The  old  verjes  give  them  well ;  we 
quote  the  verjion  from  the  notes  of  the  late  tranjlation  of  Du- 
randus. 


6  Matins:  their  Commencement. 

At  Matins  bound,  at  Prime  reviled,  condemned  to  death  at  Tierce, 
Nailed  to  the  Crofs  at  Sexts,  at  Nones  His  Bleffed  Side  they  pierce  : 
They  take  Him  down  at  Vefper-tide,  in  grave  at  Compline  lay. 
Who  thenceforth  bids  His  Church  obferve  her  fevenfold  hours  alway. 

And  the  jame  idea  was  expanded  in  many  a  mediaeval  poem, 
of  which,  perhaps,  one  of  the  mojl  beautiful  is  that  which 
begins — 

Patris  Sapientia,  bonitas  divina, 

Deus  Homo  captus  eft  hora  matutina,  &c. 

We  will  proceed  to  the  hours  themjelves,  after  noticing  the 
golden  verfes  which  in  Jbme  of  the  older  Breviaries  preceded  them. 

Mens  vaga,  difcurfus,  et  fyncopa,  fermoque  mixtus, 
ToUunt  canonicas  meritum  dicentibus  horas. 

Although,  corre6!ly  Jpeaking,  Vefpers  are  the  iirjl  office  of  the 
day,  and  although  the  Breviaries  ufually  commence  with  Prime, 
from  which  the  PJalms  alfo  begin  their  courje,  we  will  take  Ma- 
tins firjl.  The  Officiu?n  NoSlurnum^  Vigilice^  Ad  Matutinum^  or 
Matutina,  conjljls  of  one,  two,  or  three  Nofturns,  as  the  caje 
may  be,  and  is  immediately  followed  by  Lauds. 

Matins  are  preceded  by  the  Pater  Nojler,  the  Ave  Maria,  and 
the  Credo ;  as  are  all  the  other  hours  except  Compline  with  the 
Pater  Nojler  and  Ave  Maria.  This  uje,  however  beautiful,  is 
known  not  to  be  very  ancient ;  it  was  not  received  with  any 
authority  into  the  Roman  Church  till  the  Breviary  of  Cardinal 
Quignon ;  which,  however,  added  alfo  the  Confiteor  of  the  Majs. 
No  doubt,  however,  the  practice  was  widely  in  uje  as  early  as 
the  eleventh  and  twelfth  centuries  :  and  in  the  Sarum,  York,  and 
Hereford  Mijjals,  the  Pater  Nojler  is  ordered  to  be  Jaid  jecretly 
before  the  commencement  of  the  office,  jujl  as  now  in  the  Roman 
Church.  In  the  Paris  Breviary  of  1557,  and  that  of  Senlis  of 
the  fame  date,  no  allujlon  is  made  to  the  ufe.  In  that  of  the 
Freres  Humilies  no  notice  is  taken  of  the  Ave  Maria  and  the 
Creed,  but  the  Pater  Nojler  is  prefcribed.  The  proper  com- 
mencement of  Matins,  therefore,  is  with  the  Verjicles  and  Re- 
j*ponJes,  "  O  Lord,  open  Thou  our  lips.  And  our  mouth  jhall 
jhow  forth  Thy  praije.  O  GOD,  make  jpeed  to  jave  us.  O 
Lord,  make  hajle  to  help  us  ;"  the  Glorioy  and  the  Laus  tibi 
Domine,  Rex  aterna  gloria,  in  Septuagcjima,  or  Alleluia  at  other 
times. 

We  would  here  make  one  remark  on  the  Gloria,  with  rejpeS 
to  the  cujlom  of  turning  to  the  Eajl,  and  bowing  when  it  is  jaid. 
It  was  the  univerjal  cujlom  for  the  children  of  the  choir  to  do  this 
in  all  French  Cathedrals ;  but  in  the  beginning  of  the  lajl  cen- 
tury, it  was  remarked  as  a  jingularity,  that  the  Canons  of  Notre 


Matins :  the  Invitatory.  7 

Dame  at  Rouen,  and  the  Canon-Counts  of  S.  John  at  Lyons, 
Jlill  retained  the  praftice.  The  Cluniac  rule  orders  turning  to 
the  altar  at  the  Gloria^  as  well  as  at  the  Deus  in  adjutorium. 
The  extravagant  inclinations  pradijed  by  Jbme  of  our  brethren 
during  both  verjes  Jhow  more  zeal  than  knowledge  ;  in  fafl,  at  the 
Sicut  erat  it  was  the  praSice  of  many  churches  to  turn  to  the  wejl. 

The  ninety-fifth  PJalm  is  preceded  by  the  Invitatory,  the 
greatejl  of  the  minor  lojOfes  which  the  Englijh  Church  has  JuJ"- 
tained.  It  pitches  the  key-note  to  the  whole  office  :  it  direSs 
the  worjhippers  in  what  light  they  are  at  that  particular  time 
called  on  to  regard  GOD  ;  and  Jlamps  its  own  meaning  on  the 
whole  Jeries  of  Pjalms.  No  one,  we  imagine,  but  mujl  have 
felt  the  lamentable  want  of  this  in  our  own  Matins.  On  Chrijl- 
mas-Day,  for  example,  and  Good-Friday,  the  office  is  abjblutely 
the  jame  through  Jentences,  exhortations,  confejion,  abjblution, 
verjicles,  and  Venite  ;  in  Jhort,  down  to  the  Pjalms.  And  on 
days  which  have  no  proper  Pjalms  the  caje  is  even  worje.  For 
injlance,  on  Maundy  Thurjday  and  Lady-Day,  the  difference 
between  the  Te  Deum  and  the  Benedicite,  (and  that  is  Jeldom 
pradically  obferved,)  would  be  the  firjl  intimation  that  the  days 
were  of  different  natures. 

The  Invitatory  is  divided  into  two  claujes  :  both  are  /aid  be- 
fore the  Pfalm,  and  at  the  end  of  the  fecond,  Jeventh,  and  lajl 
verjes  ;  the  Jecond  claufe  only  at  the  end  of  the  fourth  and  ninth 
verjes.  The  Gloria  is  followed,  firjl,  by  the  fecond,  and  then 
by  both  claujes.  The  Breviary  of  Cardinal  Quignon  rejlrided 
the  Invitatory  to  the  beginning  and  end  of  the  Pjalms.  Deinde 
fequitur  invitatorium  tempori  feu  fejio  fonveniens ;  PfalmuSy  Venite 
exultemus ;  in  cujusfine  duntaxat  invitatorium  repetitur^  non  autem 
in  medio. 

The  ordinary  Sunday  Invitatory  in  the  Roman  Breviary  is  : 
"  Let  us  worjhip  the  LORD  *  our  Maker."  In  the  four  firjl 
Sundays  of  Lent :  "  Let  it  not  be  in  vain  to  you  to  rije  early 
before  the  light,  *  for  the  LORD  hath  promijed  the  crown  to 
them  that  watch."  On  Eajler-day  :  "The  LORD  is  rijen  in- 
deed, *  Alleluia."  On  the  commemoration  of  Apojlles  :  "  The 
Lord,  the  King  of  Apojlles,  *  O  come  let  us  worjhip."  So 
in  the  commemoration  of  other  Jaints  :  **  The  LORD,  the  King 
of  Martyrs,"  or  "  the  King  of  ConfeJJbrs,"  or  "  the  King  of 
Virgins,  *  O  come  let  us  worjhip."  In  the  office  of  the  Dead  : 
"  The  King,  to  Whom  all  things  live,  *  O  come  let  us  worjhip." 
Quignon's  Reform,  while  it  retained  the  proper  invitatories  for 
the  commemoration  of  Saints,  made  great  innovations  in  thoje 
for  Sundays.  For  example,  in  thoJe  of  Advent :  "  LORD,  we 
wait  for  Thine  Advent  *  that  Thou  mayejl  quickly  come,  and 


xy 


8  Matins :  Invitatories  and  Venite. 

dijjolve  the  yoke  of  our  captivity."  How  unfavourable  a  con- 
trajl  with  the  Roman  :  "The  King,  the  LORD  That  is  to  come, 

*  O  come  let  us  worjhip  !"  But  Quignon,  true  to  his  jcriptural 
principle,  continually  injerted  texts  in  this  pojition  which  were 
not  in  the  leajl  calculated  for  it. 

The  Englijh  Breviaries  agree  pretty  clofely  in  their  invita- 
tories with  the  modern  Roman.  The  York,  however,  in  the 
commemoration  of  Saints,  has  great  and  not  happy  variations. 
Thus,  for  one  Martyr  :  "  The  jujl  Jhall  flourijh,  planted  in  the 
houje  of  the  LORD  ;  *  let  us  rejoice  and  be  glad  in  this  Jacred 
jblemnity  "  Of  one  ConfeJJbr  :  *'  One  GOD  in  Trinity  let  us 
faithfully  worjhip,  *  by  faith  in  Whom  the  Holy  Prelate  N. 
beheld  GOD."  Of  the  invitatories  of  the  older  French  Breviaries 
there  is  little  to  be  Jaid ;  but  a  few  words  mujl  be  given  to  thoje 
of  the  Paris  Reform,  by  way  of  Jhowing  how  much  the  attempt 
to  jcripturalije  them  has  lowered  their  tone.  For  example,  in 
the  commemoration  of  Martyrs,  injlead  of  the  glorious  **  The 
Lord,  the  King  of  Martyrs,  *  O  come  let  us  worjhip," — which 
at  once  raijes  our  thoughts  to  Him  Who  is  the  Martyr  of  Martyrs 
and  the  Saint  of  Saints,  ajfuming  His  myjlical  union  with  His 
people  in  this  as  in  every  other  aftion, — we  have  mere  common 
matter-of-faS  jlatements,  that  direft  our  attention  to  the  grace 
of  God  rather  than  to  the  GOD  of  grace.  Thus  the  new  Paris, 
followed  by  a  multitude  of  others  :  "  The  GOD  of  patience  and 
conjblation,  *  O  come  let  us  worjhip."  Laon,  S.  Quentin,  Le 
Mans,  Limoges,  Rouen,  Amiens,  Cahors  :  "  CHRIST,  Who 
giveth  to  the  conqueror  hidden  manna,  *  O  come  let  us  worjhip. " 
Bourges,  Chalons-fur-Saone,  Nevers  :  **  GOD,  Who  giveth  the 
crown  of  life  to  him  that  is  faithful  unto  death,  *  O  come  let  us 
worjhip."  Dijon,  with  completely  the  old  Jpirit,  "  The  LORD, 
mighty  in  battle,  *  O  come  let  us  worjhip." 

It  will  be  worth  while,  as  a  curious  Jpecimen  of  this  diverjlty, 
to  take  the  invitatories  for  an  ordinary  Sunday.  Paris  :  "  The 
Lord  Who  made  us,  *  O  come  let  us  worjhip."  Laon,  Rheims, 
Cahors,  Le  Mans  :  "  GOD,  Who  hath  made  us  and  regenerated 
us  *."  It  would  be  difficult  to  ajjign  any  reafon  for  the  omijjion 
of  redemption.  Versailles,  Chalons- jiir-Marne  :  "  It  is  afolemn 
feajl  unto  the  LORD  *."  Bourges,  Beauvais  :  mojl  inappro- 
priately :  "  The  LORD  Who  re^ed  on  the  jeventh  day  and 
janfiified  it  *."  Dijon,  Liege:  "O  come  *  let  usjing  unto 
the  Lord."     S.  Quentin,  Amiens:  "The  LORD  our  GOD, 

♦  O  come  let  us  worjhip."  Bazas,  Lombes,  Toulouje,  VI- 
enne  :  "  GOD,  Who  hath  made  us  and  raijed  us  together  with 
Christ  ♦."  Nevers  :  "  Him  that  fitteth  upon  the  throne, 
and  liveth  for  ever  and  ever  *."     Meaux  :  "  CHRIST  jESUS, 


Matins :  the  Hymns.  9 

Whom  it  behoved  in  all  things  to  be  like  unto  His  brethren,  that 
He  might  be  merciful  *."  The  lajl  is  an  invitatory  clearly  at 
variance  with  the  Jpirit  of  the  fejlival :  appropriate  enough  to  a 
Friday,  but  Jadly  out  of  place  on  a  Sunday. 

The  Venite  exultemus  is  faid,  not  from  the  Vulgate,  but  in  the 
Old  Italic  verjlon.  This  Quignon  abrogated  for  that  of  S.  Je- 
rome. When  the  PJalm  occurs  in  the  middle  of  the  office,  how- 
ever, then  it  is  Jaid  from  the  Vulgate. 

A  few  words  on  theje  two  Tranjlations  of  the  PJalms  may  not 
be  out  of  place.  The  Old  Italic,  Jlightly  correded  by  S.  Jerome, 
was  called  the  Roman  uje :  the  new  verJion  of  S.  Jerome  was 
introduced  by  S.  Gregory  of  Tours  into  Gaul,  and  thence  called 
the  Galilean  uJe.  From  Gaul  it  had  pajjed  into  Germany,  be- 
fore the  time  of  Walafrid  Strabo.  In  Spain,  the  Old  Italic  was 
retained  till  the  partial  abrogation  of  the  Mozarabic  Rite  by  S. 
Gregory  VII.  S.  Francis,  in  his  Rule,  orders  the  Roman  Office, 
except  the  P falter.  By  the  time  of  Sixtus  IV.  the  Galilean  uJe 
had  prevailed  everywhere,  except  in  Rome  itjelf,  and  the  churches 
within  a  circle  of  forty  miles.  Finally,  the  Galilean  edition  was 
made  the  uJe  of  the  Latin  Church  by  the  Council  of  Trent.  But 
the  Clergy  of  the  Lateran,  in  Jpite  of  the  Council,  retained  the 
Italic  verJion,  and  Jlill  do  ^o.  The  Jecond  volume  of  the  col- 
le(Sed  works  of  the  Cardinal  Thomajius  contains  a  comparijbn 
of  the  two  verjions,  arranged  in  parallel  columns. 

We  have  Jaid  that  the  Venite  exultemus  follows  the  rejponjes 
with  which  Matins  open.  But  the  rule  of  S.  Benedifl  prefixes 
to  it  the  third  PJalm.  This  is  retained  in  the  modern  Bene- 
dictine and  Cluniac  Breviaries,  as  aljb  in  the  Carthujian. 

The  Venite  is  followed  by  the  hymn,  either  for  the  day  of  the 
week,  or  proper  to  the  fejlival,  as  the  caje  may  be.  Of  the 
hymnology  of  the  Breviary*  we  do  not  now  intend  to  Jpeak, 
and  Jhall  therefore  pajs  on  to  the  PJalms. 

*  We  will,  however,  for  the  fake  of  thofe  who  may  travel  in  thofe  French 
diocefes  which  ftill  have  proper  Breviaries,  (though  the  ultramontane  views 
at  prefent  prevailing  in  France  are  introducing,  or  reintroducing,  the  Roman 
Breviary  everywhere,)  give  the  explanations  of  the  initials  attached  to  the 
French  hymns. 

B. — The  Abbe  Befnault,  Prieft  of  S.  Maurice,  Sens,  1726. 

Br.  or  fometimes  E. — The  Abbe  J.  B.  Le  Brun  Defmarets,  author  of  the 
Breviaries  of  Orleans  and  Nevers,  died  1791. 

C. — Charles  Coffin,  Reftor  of  the  Univerfity  of  Paris,  who  died  in  1 749 : 
the  fecond  in  point  of  excellence. 

Commir. — Jean  Commire,  of  the  Society  of  Jefus,  died  1702. 

D. — J.  D.  Danicourt,  of  Noyon,  died  after  1786. 

G.  or  Guiet. — Charles  Guiet,  of  the  Society  of  Jefus,  died  1684. 

G.  ep  S. — Guillaume  du  Pleffis  de  Gefte,  Bifhop  of  Saintes,  died  170a. 

H. — Ifaac  Habert,  Doftor  of  the  Sorbonne,  i668. 


I  o  Arrangement  of  No^urns. 

At  the  conclufion  of  the  hymn  the  firjl  noflurn  begins.  We 
may,  for  greater  clearnejs,  divide  the  arrangement  of  nodurns 
into  two  great  families,  which  we  may  call  the  monajlic  and  the 
fecular.  We  will  begin  with  the  latter  firjl,  and  take  the  Roman 
as  the  example. 

On  ordinary  days,  one  no6!urn  only  is  faid.  This  conjijls  of 
twelve  Pjalms,  recited  two  and  two  together  under  one  antiphon, 
and  three  lejjbns  from  Holy  Scripture  ;  or,  if  it  be  a  Jimple  fejli- 
val,  the  Jecond,  or  the  Jecond  and  third  lejjons,  are  of  the  Saint. 

On  Jemi-double  and  double  Fejlivals*  there  are  three  noSurns. 
The  firjl  conjijls  of  three  Pjalms,  each  under  its  own  antiphon, 
and  three  lejjbns  from  Scripture ;  the  fecond  aljb  conjijls  of  three 
Pjalms,  and  three  lejfons  from  fome  Jermon,  generally  /peaking, 
on  the  pajfage  of  Scripture  which  has  preceded ;  the  third  of 
three  P/alms,  the  beginning  of  the  Gojpel  for  the  day,  and  three 
lejjbns  from  a  homily  upon  it ;  and  then,  under  rejlridions  which 
we  Jhall  afterwards  Jee,  the  Te  Deum. 

But  on  Sundays,  the  firjl  noflurn  conjijls  of  twelve  Pfalms, 
faid  four  and  four  under  one  antiphon ;  while  on  the  Fejlivals 
of  Eajler  and  Pentecojl  one  no^urn  only  is  Jaid. 

The  general  arrangement  of  the  Parijian  Breviary  is  the  fame, 
with  the  exception  that  the  firjl  no6!urn  on  Sundays  is  of  the 
fame  length  with  that  on  ordinary  days  ;  that  femi-doubles  have 

L. — F.  L.  Liffoir,  Praemonftratenfian  Abbat  of  Val-Dieu,  died  after  1786, 

R. — Urban  Robinet,  Vicar-General  of  Paris,  died  1758. 

S.  r. — Jean  Baptifte  Santeuil,  the  Prince  of  French  Hymnographers,  better 
known  by  his  name  of  Santolius  Viftorinus,  died  1697.  His  hymns  met  with 
the  ahnoft  unanimous  admiration  of  contemporary  French  critics ;  one  of 
the  bed  editions  was  publiflied  at  Paris  in  1698.  The  greater  part  of  the 
French  Breviaries  have  adopted  them ; — among  the  firft  that  did  fo  were 
thofe  of  Orleans,  1693;  Lifieux,  1704;  Narbonne,  1709;  Meaux,  1713. 
Bourdaloue  even  wirtied  that  they  might  be  received  into  the  Roman  Breviary. 
The  criticifms  of  Commire  were  thofe  of  a  rival ;  but  the  remarks  of  De  la 
Monnaye,  (Menagiana,  Ed.  171 3,  tom.  iii.  p.  402,)  give  a  much  jufter  idea 
of  their  merits.  For  anything  like  the  fervour  and  fternnefs  of  the  older 
hymns  we  muft  not  look  ;  but  they  were  the  truly  elegant  productions  of  a 
Chriftian  fcholar  of  the  age  of  Louis  XIV.  We  believe  that  they  are,  from 
their  very  fault",  more  popular  among  Englifli  Churchmen,  generally  (peak- 
ing, than  thofe  of  the  Roman  Breviary.  Santeuil  has  been  accufed  of  Jan- 
fenifm ;  it  would  fecm  caufelelTly  ; — at  leaft,  the  verfe  which  has  been  thought 
to  imply  it  is  innocent  enough, — "  Infcripta  faxo  lex  vetus  Praecepta,  non 
vires  dabat ;  Infcripta  cordi  lex  nova  Quicquid  jubet,  dat  exequi."  There 
arc,  however,  fome  very  offenfive  paffages;  e.g.  of  our  fuftering  Lord: 
"  Clamore  maeno  dum  Patrem  Sibi  relidtus  invocat,  Cum  morte  lu6lantem 
Deum  Non  audit  Illc,  vix  Pater :'"  a  contradidion,  almoft  in  terms,  of  the 
Apoftlc's  declaration,  that  "  He  nvas  heard  in  that  He  feared." 

.S".  M. — Santolius  Maglorianus,  or  Claude  Santeuil,  brother  of  the  above. 

•  [On  the  different  daffcs  of  Fcftivals,  fee  a  fubfequent  paper  on  "The 
Calendars  of  the  Church.'*] 


^he  Benedi^fine  Pfalms,  1 1 

only  one  noSurn ;  and  that  this  noSurn,  as  well  in  them  as  In 
Jimple  feajls  and  ferial  days,  has  nine  and  not  twelve  PJalms. 

In  the  BenediSine  Breviary,  on  Jemi-double  and  all  Juperior 
fejlivals,  three  nofturns  are  Jaid  :  the  firjl  conjijls  of  Jix  PJalms, 
jaid  two  and  two  under  one  antiphon,  if  Sunday ; — each  with  its 
own  antiphon,  if  any  other  fejlival ; — and  four  lejjbns  from  Scrip- 
ture :  the  Jecond,  of  jix  PJalms  in  like  manner,  and  four  lejjbns 
from  a  homily  :  the  third,  of  three  Canticles  from  the  Old  Tejla- 
ment,  the  beginning  of  the  Gojpel  for  the  day,  with  four  legions 
by  way  of  commentary  on  it. 

But  on  feriae  and  Jimple  feajls,  as  alfo  on  oflave  days,  though 
Jemi-doubles,  two  nodlurns  are  Jaid.  The  firjl  conjijls  of  jix 
PJalms,  under  three  antiphons;  and  in  the  feriae  of  winter,  jimple 
fejlivals,  and  oflave  days,  three  leclions;  but  in  the  feriae  offum- 
mer,  a  Jhort  "chapter"  only.  The  fecond  nodlurn  conjijls  of 
jix  Pfalms  in  like  manner,  and  a  jhort  chapter. 

The  old  order,  as  we  learn  from  Durandus,  was  that  monks 
never  /aid  nine  lejjons,  except  in  Matins  for  the  Dead,  and,  as 
being  of  the  jame  kind,  on  the  three  lajl  days  of  Holy  Week ; 
but  this  rule  was  afterwards  departed  from.  The  breviary  of 
the  Freres  Humilies  (1548)  has  only  nine  leflions;  and  a  great 
many  of  the  modern  reforms,  e.g.  the  Carmelite  (1755),  the  Au- 
gujlinian  (1849),  ^^^  Francifcan  (1848),  the  Galilean  congrega- 
tion of  Augujlinians  (1778),  and  that  of  S.  Maur,  have  all  the 
fame  arrangement.  The  unreformed  Benedi^lines,  however,  the 
Cijlercians,  and  (to  the  lajl)  the  Cluniacs,  retained  the  twelve 
legions.  The  two  noSurns  are  not  fo  eafily  explained.  Du- 
randus does  not  mention  them  ;  and  the  rule  of  S.  Benedi6l  only 
does  fo  by  implication. 

Cardinal  Quignon's  Reform  gives  one  no^lurn  of  three  pfalms 
and  three  ledlions  all  the  year  round. 

In  proceeding  to  the  Pfalms,  we  may  remark  that  the  rule  of 
S.  Benedict,  the  great  normal  guide  of  monajlic  Breviaries,  after 
giving  a  particular  arrangement,  concludes  thus  :  * — "  Admonijh- 
"  ing  this  before  all  things,  that  if  by  chance  the  aforefaid  dif- 
"  tribution  of  the  Pfalms  jhould  difpleafe  any,  let  him  arrange 
"  them  in  fome  other  way,  as  it  fhall  feem  good  to  him  ;  obferv- 
**  ing,  however,  this  mojl  carefully,  that,  in  every  week,  the 
*'  whole  Pfalter,  to  the  number  of  CL.  Pfalms,  be  Jung,  and  be 
"  commenced  anew  in  the  vigils  (Matins)  of  the  Sunday." 

*  This  is  S.  Benedift's  rule ;  but  he  makes,  with  great  ndi'vete,  an  excep- 
tion,— "  Unlefs  by  chance,  which  God  forbid,  the  brethren  arife  too  late, 
and  Ibmething  has  to  be  fhortened  in  the  refponfes  or  leftions, — all  care,  how- 
ever, fliould  be  taken  that  this  fall  not  out  fo, — but  if  it  fhall  fo  happen,  he  by 
whofe  negleft  it  fell  out  fliall  worthily  fatisfy  GoD  in  the  oratory." 


1 2  T^he  BenediBinej  and  Pariftafiy  Pfalms. 

The  Benedifline  arrangement,  then,  Is  this  : — 


Matins. 

Lauds. 

Sunday    .  . 
Monday  .  . 
Tuefday .  . 
Wedndday 
Thurfday  . 
Friday  .  . . 
Saturday.  . 

Sunday   .  . 
Monday  .  . 
Tuefday .  . 
Wednefday 
Thuriday  . 

Friday .  .  . 
Saturday. . 

- 

21.  2Z.  23.  24.  25.  Z6. 

33-  34-  35.  37-  38- 

^.'  61!  tz.  6^.'  68! 
74-  75-  77-  78-  79. 
86.  87.  89.  93.  94. 
loz.  103.  104.  105. 

27.  28.  29.  30.  31.  32.* 
39.40.41.42.44.4$. 

53-  54-  55-  56.  58.  59- 
69.  70.  71.  71.  73. 
80.  81.  82.  83.  84.  8$. 
96.  97.  98.  99.  100.  lOI. 
106.  107.  108.  109. 

67.  $1.  118.  63.  Benedicite.  148.  149.  150. 
$1.  5.  35.  Song  of  Ifaiah.  148.  149.  150. 
51.  47.  57.  S.  of  Hezekiah.  148.  149.  150. 
51.  64.  65.  S.  of  Hannah.  148.  149.  150. 
$0.  88.  90.  Song  of  Mofes.  148.  149.  150. 
$0.  76.  91.  S.  of  Habaccuc.  148.  149.  150. 
$0.  153.  Song  of  Mofes.  148.  149.  150. 

Prime. 

Tierce. 

Sexts. 

Nones. 

Vefpers.             |    Comfline. 

119.  V.  1—32. 
I.  2.6. 

7.  8.  9. 

10.  II.  IZ. 

13. 14.15.^ 
( 16. 17. 18. ) 

1  V.  i-zs.  J 
(18.  v.zs— SI.) 
I        19.  zo.       5 

119.  K.   31—56 
119  V.  105 — 128 

IZO.  121.  122. 

119.  V.  57 — 80. 
II9.V.129 — 153. 

IZ3. 124.  125. 

119  V.  80 — lOJ. 
119.V.  153 — end 

126.  127.  128. 

110.  III.  112.  no.    j  ■ 
II4.II5.I16.II7.I29 
130.  131.  132.  133. 
135.  136.  137.  138. 
139.  140.  141. 

142. 144.145.  V.I — 10 
(  145.  V.  10 — end  ) 
\      146. 147.      3    . 

•4.90.IJ4. 

Now,  this  arrangement  is  manifejlly  imperfeS,  becauje  there 
can  be  no  reajbn  why  Monday  jhould  be  dijlinguijhed  above  the 
other  days  of  the  week  by  proper  Tierce,  Sexts,  and  Nones. 
Yet  it  is  retained  in  the  later  BenediSine  Reforms  ;  as,  for  ex- 
ample, in  the  Cluniac  revijion,  1696.  The  Roman  Breviary 
removes  the  inconjijlency  by  making  the  Pfalms  of  the  little 
hours  always  the  fame  :  and  a  beautiful  myjlery  is  difcovered  in 
this  by  the  ecclefiajlical  commentators,  that  whereas  in  the  night 
of  this  world  change  and  chance  prevail,  in  the  immutable  day 
of  heaven  the  fervice  of  GOD  will  ever  be  one  and  the  fame. 

We  will  now  give  the  Paris  arrangement. 


Sunday   .  . 

Matins. 

Lauds. 

Prime.     |      Tierct. 

Sexts. 

Nones. 

Vefpers.     ,    Compline. 

1.2.3. 
18. 

28.  30.  66. 

63.  70. 
100.  148. 

118.  119.           119. 
V.  I— JZ.     V.  32—80. 

119. 
V.  80—128. 

119.  V. 
128—176. 

110.  III. 

iiz.  113. 

114.(115.) 

4.91.134. 

Monday  .  . 

104.  105. 

ic6. 

9Z.  136. 
135. 

8.77.        25.96. 

47-98-99- 

53- 73- 

115.  IZl. 
124. 126. 

137- 

6.7. 

Tuefilay .  . 

15.  19.72. 

loi.  107. 

24.  85.  97. 
150. 

35- 

26.  50. 

37- 

109. 

120.  122. 

133.  141. 

142. 

13.  31.  79. 

Wedneiday 

9.  (=9.  10.) 
78. 

$.  36.  65. 
147— part. 

3>- 

42.43- 

zi.  103. 

8z.  94. 

123.  125. 

127.  130. 

131. 

II.  14.  16. 

TbuiiHay  . 

*°-33- 
68.  89. 

81.  108. 

147— pan. 

67.90. 

27.84. 

zj.  34. 

80.  92. 

iz6.  138. 
145. 

12.  39. 

Friday  .  .  . 

52.55.  59. 
61.69. 

$4.71. 
146. 

44.          40.  $8. 

i 

102. 

22. 

129.  139. 
140. 

38.56. 

Saturday   . 

41.  49.  6». 

64.  75-  76- 

83. 

117, 

29.  45. 149. 

46.47.87. 

60.74. 

'^«-^32.|,,86. 
144.    ' 

the  Parifian  Pfalms.  13 

It  IS  to  be  underjlood  that  thofe  PJalms  which  in  the  preceding 
table  are  in  larger  charafters,  are  fuch  as  are  Jaid  in  two  or  more 
divijions  ;  Jo  that  the  principle  of  nine  at  Matins,  four,  bejides  the 
canticle,  at  Lauds,  five  at  Vefpers,  and  three  at  all  the  other 
hours,  may  be  conjlantly  objerved.  It  mujl  be  confejjed  that  the 
divifion  of  Jbme  of  thefe  PJalms  Jeems  rather  arbitrary.  Thus, 
while  the  51JI  and  88th,  each  conjijling  of  nearly  twenty  verjes, 
are  undivided,  the  19th,  which  has  only  fifteen,  is  divided.  Thus 
aljb  the  firjl  divijion  of  the  109th  has  only  four  verjes. 

The  Paris,  and,  following  it,  many  of  the  French  Breviaries, 
take,  Jo  to  Jpeak,  a  theme  for  the  PJalms  of  each  Feria.  Thus, 
Monday  is  occupied  with  the  goodnejs  of  GOD,  as  dijplayed  in 
the  works  of  Creation  :  Tuejday,  Wednefday,  Thurfday,  by 
Charity,  Hope,  and  Faith :  Friday,  by  our  LORD'S  PajQlon : 
Saturday,  by  the  future  glory  of  the  Saints. 

Now,  theoretically,  nothing  could  be  more  excellent  than  the 
weekly  recitation  of  the  PJalms.  But,  praSically,  it  came  to 
pajs  that,  from  the  faft  of  all,  even  Jemi-double  fejlivals,  having 
proper  PJalms,  a  few  of  them  were  repeated  over  and  over  again,  and 
the  rejl  left  utterly  unjaid.  The  prefaces  to  the  modern  Breviaries 
are  full  of  complaints  of  this  abuje.  So  Paul  Rabujjon,  or  who- 
ever wrote  the  preface  to  the  Cluniac  Reform  :  "  Porro  ea  PJalmo- 
"  rumjervatadijlributio  ejl,utjingulis  hebdomadibusomnes  percur- 
*'  rantur,  in  quo  et  veteris  Ecdejiae  mos  retentus,  et  S.  Benedifti 
*'Jententi3e  obtemperatum"  .  .  .  *'  In  hujus  operis  ordine  illud 
**  primum  intendimus,  lit  juxta  antiquam  Ecclejlae  conjuetudinem 
"  plurimorumque  Conciliorum  decreta,  Davidicum  PJalterium  per 
**  jingulas  Hebdomades  recitatum  foret,"  Jays  Bijhop  De  Roche- 
chouart,  in  his  preface  to  the  Evreux  Breviary.  *'  Ut  quidam 
"  PJalmi,"  complains  Bijhop  Dejhos,  "  per  magnam  anni  par- 
**  tem  vix  Jemel  atque  iterum  recitarentur  :  nos  rem  gratam  fac- 
"  turos  exijlimavimus,  Ji  eorum  Jequeremur  exempla  qui  PJalmos 
"  ita  dijlribuerunt,"  &c.  And  for  this  reafon,  amongjl  others, 
Gregory  XIII.  in  his  bull,  Pajioralis  Officii  (1573),  forbade — 
*'  ne  Jcilicet  officium  majoris  partis  Feriarum  anni  omitteretur,  et 
Breviarii  ordo  Jubverteretur."  But  the  mojl  remarkable  com- 
plaint is  that  of  Cardinal  Quignon,  in  the  Preface  to  his  Reform, 
if  we  put  it  in  juxta-pojition  with  the  preface  to  our  own  Prayer- 
book,  evidently  derived  from  his  ;  although  both  lead  us  a  little 
way  from  our  immediate  purpoje,  inajmuch  as  they  touch  on  the 
Leftions  as  well  as  on  the  PJalms. 


*  The  Benediftlne  ufe  here,  as  always  in  the  third  Noihim,  gives  three 
Canticles  from  the  Old  Teftament  writers  under  one  Antiphon. 


14 


T^he  'Preface  of  Qjiignon. 


CARDINAL   QUIGNON. 

Et  profefto,  fi  quis  modum  precan- 
dl  olirn  a  majoribus  inftitutum  dili- 
genter  confiderat,  hoium  omnium  ab 
ipfis  habitam  rationem  manifefto  de- 
prehendet. 


Sed  fa6lum  eft  nefcio  quo  paflo 
hominum  negligentia,  ut  paullatim  a 
fan6li(rimis  illis  veterum  Patrum  in- 
ftitutis  dil'cederetur.  Nam  primum 
libri  Sacrae  Scripturae,  qui  ftatis  anni 
temporibus  erant  perlegendi,  vixdum 
incepti  a  precantibuspraetermittuntur, 
Ut  exemplo  efle  poflunt  (fic)  liber 
Genefis,  qui  incipitur  in  Septuagefima 
et  liber  Il'aiaequi  in  Adventu,  quorum 
vix  fingula  capita  perlegimus,  ac 
eodem  modo  cetera  Veteris  Tefta- 
menti  volumina  deguftamus  magis 
quam  legimus :  nee  I'ecus  accidit  in 
Evangelia  et  reliquam  fcripturam 
Novi  Teftamenti,  quorum  in  locum 
fucceflerunt  alia,  nee  utilitate  cum  his, 
nee  gravitate,  eomparanda. 


ENGLISH    PRAYER-BOOK. 

Thefirft  origin  and  ground  where- 
of, if  a  man  would  fearch  out  by  the 
ancient  Fathers,  he  Ihall  find  that  the 
fame  was  not  ordained  but  of  a  good 
purpofe,  and  for  a  great  advancement 
of  godlinefs. 


That  commonly  when  any  book 
of  the  Bible  was  begun,  after  three  or 
four  chapters  were  read  out,  all  the 
reft  were  unread.  And  in  this  fort 
the  book  of  Ifaiah  was  begun  in  Ad- 
vent, and  the  book  of  Genefis  in  Sep- 
tuagefima ;  but  they  were  only  begun, 
and  never  read  through :  after  like 
fort  were  other  books  of  holy  Scrip- 
ture ufed. 


Accedit  tam  perplexus  ordo,  tam- 

3ue  difficilis  precandi  ratio,  ut  inter- 
um  paullo  minor  opera  in  invenien- 
do  ponatur,  quam,  cum  inveneris,  in 
legendo. 


This  godly  and  decent  order  of 
the  Fathers  hath  been  fo  altered  and 
neglefted,  by  planting  in  uncertain 
ftories  and  Legends.     . 

Moreover,  the  number  and  hard- 
nefs  of  the  rules  called  the  Pie,  and 
the  manifold  changings  of  the  fer- 
vice,  was  the  caufe,  that  to  turn  the 
book  only  was  fo  hard  and  intricate 
a  matter,  that  many  times  there  was 
more  bufinefs  to  find  out  what  ftiould 
be  read,  than  to  read  it  when  it  was 
found  out. 

There  is  fome  truth  in  the  above  remarks :  but  the  Reform 
was  carried  too  far  in  Quignon's  Breviary,  and  to  juch  an  extent 
in  our  own  as  almo/lto  dejlroy  the  beauty  and  appropriateness  of 
our  PJalms.  There  is  furely  a  wide  difference  between  jcarcely 
ever  having  the  ferial  office,  as  in  the  ante-Tridentine  books,  and 
only  having  Jlx  exceptions  from  it,  as  in  our  own  Church.  No 
ritual  Jcholar  but  mujl  feel  the  glaring  impropriety  of  carrying 
the  week-day  PJalms  into  Maundy  Thurjday,  Eajler  Eve,  the 
Epiphany,  &c. — of  having,  in  a  Jeajbn  of  deep  humiliation,  a 
PJalm  of  praife  and  jubilee ;  of  a  penitential  Pfalm  on  a  high 
fejlival.  We  Jhall  have  more  to  fay  on  this  matter  when  we 
come  to  the  Lefiions. 

While  on  the  fubjeft  of  the  Pfalms,  we  may  give  the  follow- 
ing verjcs  as  to  the  tones,  which  are  equally  ingenious  and  con- 


Matins:  the  Antiphons.  15 

venient.     They  occur  in  many  old  Breviaries :  we  copy  from 
that  of  S.  Remy  of  Rheims  (1557). 

Verfus  tonos  declar antes, 
Pri.  re,  la  :  Se.  re,  fa  :  Ter,  mi,  fa :  ^art,  quoque  mi,  la  : 
Sluint.  fa,  fa  i  Sext.  fa,  la  :  Sept.  ut,  fol :  Oil.  tenet  ut,  fa. 

Pfalmorum  mediat'tones. 
La,  la,  la  dat  Primus,  Sextufque  :*  fa,  fol,  fa  Secundus, 
Tertius,  OSia'vus  ;  ter  fa  poft  fol  dabo  Term  : 
La  mutat  per  re  Stuart,  et  poft  vult  dare  mi,  re. 
Septimus  in  fol,  re  dabit,  et  poft  dat  fa,  mi,  re,  mi. 

The  PJalms  naturally  lead  us  to  the  Antiphons.  f  This  mojl 
beautiful  invention  pitches  the  key-note  of  the  PJalm  (as  the  in- 
vitatory  of  the  office)  ;  and  points  out  in  which  of  its  myjlical 
Jenjes  it  is  at  that  time  to  be  recited.  Thus,  for  example,  the 
65th  Pjalm  is,  in  the  Benedidiine  Breviary,  recited  in  the  ferial 
office  for  Lauds  on  Wednesday ;  the  antiphon  then  is,  "  Thou, 
O  God,  art  prai/ed  in  Sion."  It  is  aljb  jaid  in  the  office  of  the 
Dead  ;  and  in  this  caje  we  have  the  antiphon,  "  Hear  my  prayer  ; 
unto  Thee  Jhall  all  flefh  come  ;"  where  the  reference  is  mani- 
fejlly  to  the  rejurre6lion  of  the  dead.  Thus  the  46th  is  faid  at 
Matins  on  Tuejday,  with  the  antiphon,  **  A  very  prejent  help  in 
trouble."  It  is  recited  in  the  Commemoration  of  a  Virgin,  under 
the  antiphon,  "  GOD  is  in  the  midjl  of  her,  therefore  jhall  jhe 
not  be  removed."  We  will  now  give  jbme  examples  of  the 
general  arrangement  of  antiphons. 

Here  are  thofe  at  Matins  on  Eajler  Day,  from  the  York  and 
Salijbury  Breviaries,  which  are  in  this  caje  the  Jame  as  the 
modern  Roman. 

NoSiurn. — I  am  that  I  am,  and  my  counfel  is  not  with  the  wicked,  but 
my  delight  is  in  the  law  of  the  Lord  :  Alleluia.  {Pfalm  i.) — I  afked  My 
Father,  Alleluia  :  and  He  gave  Me  the  Gentiles  to  My  heritage :  Alleluia. 
(J'falm  2.) — I  laid  me  down  and  flept,  and  rofe  up  again.  Alleluia,  Alleluia. 
{Pfalm  3.) 

From  the  modern  Paris  : — 

NoSlurn. — God  hath  fulfilled  His  promife,  raifing  up  His  Son  Jesus,  as  It 
is  written  in  the  Second  Pfalm,  Thou  art  My  Son,  this  day  have  I  begotten 
Thee ;  Alleluia.  {Pfalm  2.) — In  that  GoD  raifed  Him  from  the  dead,  now  no 
more  to  return  to  corniption.  He  faith  on  this  wife.  Thou  wilt  not  fuffer  Thine 
Holy  One  to  fee  corruption  :  Alleluia.  {Pfalm  16.) — Him,  delivered  up  by 
the  appointed  counfel  and  foreknowledge  of  God,  God  raifed  up,  having 
loofed  the  pains  of  death,  becaufe  it  was  impoffible  that  Hefhould  be  holden 
of  them.  Alleluia.     {Pfalm  30.) 

No  doubt  the  dove-tailing  of  the  Old  and  New  Tejlament,  in 

•  That  is,  the  mediation  of  the  Firft  and  Sixth  is,  according  to  this  rule, 
monotonic.  The  exquifite  beauty  of  fuch  an  arrangement  of  the  Firft,  in 
Mr.  Helmore's  137th  Pfalm,  will  probably  recur  to  our  readers. 

t  [I  have  dwelt  at  much  greater  length  on  the  fubjeft  of  Antiphons  in  the 
firft  eflay  prefixed  to  my  "  Commentary  on  the  Pfalms."] 


1 6  Matins :  the  Anti-phons. 

the  Paris  Breviary,  is,  as  we  Jhall  more  than  once  have  occajion 
to  obferve,  ingenious  to  the  lajl  degree.  One  cannot,  however, 
but  Jbmetimes  feel  that  the  effeft  is  rather  too  much  like  a  theo- 
logical lejjon,  to  be  always  beautiful  as  a  devotion  of  praije. 

The  Paris  Breviary  is  followed  in  its  Antiphons  by  mojl  of 
thoje  of  the  French.  Here,  however,  is  an  exception  for  Eajler 
Day,  from  the  Breviary  of  S.  Quentin  : — 

NoSturn. — I  laid  me  down,  &c.  {Pfalm  3.) — Thou  haft  (howed  Me  the 
way  of  life:  Thou  haft  filled  Me  with  the  joy  of  Thy  prefence :  Alleluia. 
{Pfalm  16.) — Thou  haft  turned  My  mourning  into  joy ;  Thou  haft  put  off  My 
fackcloth,  and  girded  Me  with  gladnefs  :  Alleluia.  (Pfalm  28.) 

The  BenediSine  Breviary,  though  containing  three  No6iurns 
on  Eajler  Day,  has  but  three  Antiphons.     They  are  theje  : — 

1.  NoSiurn. — I  am  that  I  am,  &c.  {Pfalms  i,  2,  8,  16,  24,  28.) 

2.  NoSiurn. — The  earth  trembled,  and  was  ftill,  when  God  arofe  to 
judgement:  Alleluia.  {Pfalms  30,  64,  66,76,  88,  108.) 

3.  NoSiurn. — Fear  not  ye:  ye  feek  Jesus  of  Nazareth,  Which  was  cru- 
cified. He  is  rifen  j  He  is  not  here ;  Alleluia.  (Song  of  Ifaiah,  Ixiii.  i — 5  ; 
Song  of  Hofea,  vi.  i  — 6  ;  Song  of  Zephaniah^  iii.  8 — 13.) 

The  Antiphons  of  the  Salijbury  Breviary  are  frequently  in 
verje.  Thus,  thoJe  of  the  firjl  noSurn  in  the  Sundays  from 
Trinity  to  Advent  are  : — 

Pro  fidei  meritis  vocitatur  jure  beatus 
Legem  qui  Domini  meditatur  no6te  dieque. 

Followed,  of  courje,  by  the  firjl  PJalm  : — 

Naturae  Genitor  conferva  morte  redemptos, 
Facque  tuo  dignos  I'ervitio  famulos. 

And- 

Pe£lora  noftra  tibi  tu  conditor  orbis  adure, 
Igne  pio  purgans,  atque  cremando  probans. 

The  need  felt  of  Antiphons,  which,  not  being  entirely  or  always 
taken  from  Holy  Scripture,  may  more  definitely  exprefs  what  they 
are  intended  to  Jignify,  is  curioujly  jhown  by  the  devices  Jbme- 
times adopted  to  point  out,  irrefpedively  of  them,  in  what  myjlical 
Jenfe  the  PJalm  for  the  time  being  is  to  be  taken.  Thus,  in  the 
Breviary  of  Bazas,  at  the  firjl  Noflurn  of  the  Feajl  of  the  Con- 
ception, we  have  the  following  : — "  Ps.  Coeli  enarrant.  Caelum^ 
"  Apojtoli ;  Sol,  Chrijlus ;  Lex,  Evangelium.  Ps.  EruSavit  cor 
"  meum.      ChrlJiuSy  Rex;  .Reg'tna,  Virgo  Mater;"  &c.  &c. 

The  manner  in  which  Antiphons  are  Jaid,  in  the  Breviary,  is 
as  follows.  In  double  Fejlivals  the  Antiphons  are  doubled,  i.  e. 
Jaid  whole,  both  before  and  after  their  PJalm,  at  Matins,  Lauds, 
and  Vefpers ;  on  other  days  they  are  not  doubled,  /.  e.  the  flrjl 
words  only  are  faid  at  the  beginning,  but  the  whole  at  the  end. 
And  thus  much  of  Antiphons. 


Farced  Le5iions.  17 

The  aflijlance  given  by  Antiphons  to  the  myjlical  explanation 
of  the  Pj*alm  for  that  time,  is  jlill  further  explained  hy  \}ns.  farced 
Kyries,  Epijlles,  &c.,  which,  in  mediaeval  times,  were  Jo  much 
in  uje.  We  give  an  example  of  the  former  from  a  Lyons  edition 
of  the  MiJJal  of  Pope  Paul  III,  where  we  have  this  : — 

Sequuntur  quaedam  devota  verba  fuper  Kyrie  eleifon,  SanSlus,  et  Agnus 
Dei,  ibi  ob  pafcendam  nonnullorum  Sacerdotum  devotionem  pofita,  quae,  licet 
non  fint  de  Ordinario  R.  E.,  tamen  in  certis  miffis  ibidem  annotatis  licite 
dicendae. 

This  is  one  :  * — 

Kyrie  cunftipotens  genitor  Deus  omnicreator — ^eleifon. 
Fons  et  origo  boni,  pia  luxque  perennis — eleifon  ; 
Sanftificet  pietas  tua  nos  bone  Reflor, — eleifon. 
Chrifie  Dei  fplendor,  virtus  Patrifque  Sophia — eleifon  ; 
Plafmatis  humani  fator,  lapfi  reparator — eleifon  ; 
Ne  tua  damnetur  Jefu  faftura,  eleifon. 
Kyrie,  amborum  fpiramen  nexus  amorque — eleifon  i 
Purgator  culpas,  veniae  largitor  opimae — eleifon  ; 
OfFenfas  dele,  facro  nos  numine  reple — eleifon. 

The  insertions  are  called  Tropes,  They  continued  in  uJe  in 
Sicily  till  the  middle  of  the  lajl  century,  and  may  do  fo  now. 

Farced  Epijlles  are  Jlill  more  curious.  There  is  one  publijhed 
by  M.  Edelejland  du  Meril,  from  a  MS.  at  Sens,  of  the  thir- 
teenth century.  We  may  imitate  it  thus,  not  a  whit  exaggerating 
its  rudenejs  : — 

The  Church  fhall  raife  her  'voice  to  fing  the  glory  of  the  Hea'venly  King ; 
And  in  the  praife  of  John  be  f aid  The  Epijlle  that  Jhall  nonv  be  read.  From 
the  Wifdom  of  Solomon.  Attend,  ye  faithful,  e^uery  one  I  The  Holy  Ghofi 
proclaimed  of  old  This  leSlion  to  the  chofen  fold. 

He  that  feareth  the  Lord,  will  do  good  : 

And  luhen  this  evil  life  is  pajl,  Recei've  the  King^s  renjoard  at  loft. 

And  he  that  hath  knowledge  of  the  law  (hall  obtain  her,  and  as  a  mothef 
fliall  (he  meet  him  : 

¥or  He  is  full  oflo've  and  grace.  And  mercy  guards  His  dnoelUng-place,  And 
glory  fhines  around  His  face. 

With  the  bread  of  underftanding  (hall  (he  feed  him  : 

While  he  alone,  among  the  reft.  Reclined  on  God  the  Saviour's  breajl. 

And  give  him  the  water  of  wifdom  to  drink  : 

Thatfo  the  ri'ver  might  arife,  Andflonxj  abroad  from  Paradife,  That  luifdom 
to  the  'world  fupplies. 

He  (hall  be  flayed  upon  her,  and  (hall  not  be  moved ;  and  (hall  rely  upon 
her,  and  (hall  not  be  confounded. 

That,  placed  on  Syon's  glorious  height.  His  virtues  thence  might  glitter  bright. 

She  (hall  exalt  him  above  his  neighbours  : 

And  him  hefide  the  Judge  fhall  place.  When  He  fhall  come  to  doom  our  race. 

In  the  mid(t  of  the  congregation  he  opened  his  mouth  : 

*   [See  note  at  the  end  of  this  Article.] 
C 


1 8  Verjus  Puerorum,  and  Sacerdotalis. 

And  taught  the  Evangelic  lore  Of  mjfleries  unkno'wn  before. 
And  (he  filled  him  with  the  fpirit  of  wifdom  and  undeiilanding : 
That  he,  like  Eagle  foaring  high.  Might  'vie^w  the  Sun  njoith  unmoved  eye, 
&c.  &c. 

It  is  not  wonderful  that  thefe  farced  Epijlles  from  doggrel 
Jhould  have  degenerated  into  ribaldry,  and  left  a  trace  of  their 
name  in  the  modern ydr^:^. 

The  Noflurns  end  with  a  verje  and  rejponje,  as  in  the  Com- 
memoration of  Apojlles,  Roman  Breviary.  "  V.  Thou  Jhalt 
make  them  princes  over  all  the  earth.  R.  Theyjhall  remember 
thy  name,  O  Lord." — On  PaJJion  Sunday :  "  V,  Deliver  my 
jbul  from  the  Jword.  R.  My  darling  from  the  power  of  the 
dog." 

In  jeveral  Breviaries,  however,  there  is  a  double  verJe  and 
rejponfe ;  the  one  preceding,  the  other  following,  the  LORD'S 
Prayer.  The  former  is  called  the  Verfus  Puerorum  ;  the  latter, 
the  Verfus  Sacerdotalis.  This  occurs,  for  in/lance,  in  the  MouHns 
and  Liege  Breviaries.  Thus,  in  the  former,  we  have,  on  an  ordi- 
nary Sunday,  after  the  concluding  Antiphon  of  the  firjl  No6iurn  : 
"  F.  Puerorum.  Memor  fui  no^e  nominis  tui,  Domine.  R.  Et 
cujlodivi  legem  tuam."  Then  the  Pater  Nojler^  and  then — "  V. 
Sacerdotalis.  Media  noSe  Jurgebam.  R.  Ad  confitendum  tibi." 
The  Lord's  Prayer  is  then  Jaid ;  and  after  the  "  V.  And 
lead  us  not  into  temptation.  R.  But  deliver  us  from  evil,"  the 
Priejl  gives  the  Abjblution.  Theje  Jlightly  vary.  The  Roman 
rule  is  this : — At  the  firjl  Nofturn,  and  on  Monday  and 
Thurjday  (for  in  the  Ferial  office  there  is,  of  courje,  only  one 
Abfolution),  "  Hear,  LORD  jESUS  CHRIST,  the  prayers  of  Thy 
Jervants,  and  have  mercy  on  us  :  Who  with  the  Father,"  &c. 
In  the  Jecond  Nofturn,  and  on  Tuejday  and  Friday  :  "  His  piety 
and  loving-kindnejs  help  us  :  Who  with  the  Father,"  &c.  In 
the  third,  and  on  Thurfday  and  Saturday  :  "  From  the  chains 
of  our  Jlns,  the  Almighty  and  merciful  LORD  abjblve  us." 

The  Abfolutions,  in  the  Gallican  Breviaries,  are  taken  from 
Holy  Scripture,  according  to  the  principles  of  that  Reform,  and 
have  thereby  lojl  much  of  their  original  and  dijlindive  charafler. 
Thus,  the  Paris  has  : — Firji  Abfolution.  "  GOD  open  your  heart 
to  His  law,  and  to  His  precepts,  and  grant  unto  you  all  a  heart 
that  ye  may  fear  Him."  (2  Maccah.  i.  3.)  Second  Abfolution, 
"  Our  GOD  incline  our  hearts  to  Him,  that  we  may  keep  His 
commandments."  (i  AT/w^j  viii.  58.)  Third  Abfolution.  *' GOD 
remember  His  covenant  which  He  hath  Jpoken,  and  hear  your 
prayers."  {Tl  Maccab.  '\.  \.^  The  poverty  of  this  arrangement 
is  Jelf-evident. 

The  Absolutions,  we  Jhould  fay,  do  not  exijl  at  all  in  many 


'The  Benedictions. 


19 


Breviaries.  This  was  the  caje  in  the  Salijbury  and  York  ;  ]b, 
among  modern  French  Rituals,  in  the  Bourges.  It  is,  in  the 
Cluniac  Reform,  called  the  Benedidion ;  as  there  are  no  proper 
benedictions  in  that  office.      To  theje  we  next  proceed. 

After  the  "  F.  Jube,  Domine,  benedicere,"  before  each  leSion, 
how  few  or  many  Jbever  in  number,  a  benedidlion  is  Jaid. 

Their  fuUejl  form  is,  of  courje,  where  there  are  four  leflions 
to  each  nofiurn.      Thoje  in  the  Benediffine  are  as  follow : — 

I.  NoS.  I .  Benediftione  perpetua  benedicat  nos  Pater  eternus. 

2.  Unigenitus  Dei  Filius  nos  benedicere  et  adjuvare  dignetur. 

3.  Spiritus  Sanfti  gratia  illuminet  fenfus  et  corda  noftra. 
4.,  In  unitate  Sanfti  Spiritus  benedicat  nos  Pater  et  Filius. 

II.  No^.  5.  Deus  Pater  omnipotens  fit  nobis  propitius  et  clemens. 

6.  Chriftus  perpetuae  det  nobis  gaudia  vitae. 

7.  Ignem  fui  amoris  accendat  Deus  in  cordibus  noftris. 

8.  A  cunftis  vitiis  et  peccatis  abiblvat  nos  virtus  Sandae 

Trinitatis. 
III.  NoSi.  9.  [Which,  as  we  (hall  fee,  precedes  the  Gofpel.] 
Evangelica  leftio  fit  nobis  falus  et  proteftio. 

10.  Ille  nos  benedicat,  qui  fine  fine  vivit  et  regnat. 

11.  Divinum  auxilium  maneat  femper  nobifcum. 

12.  Ad  Societatem  civium  fupernorum  perducat  nos  Rex  An- 

gelorum. 

But,  if  the  office  be  of  a  Saint  of  twelve  leSions,  the  iith 
benediSion  is — "  Cujusfejlum  colimus,  ipje  intercedat  pro  nobis 
ad  Dominum."  And  if,  for  the  twelfth  legion,  a  part  of  another 
Gojpel,  with  the  homily,  be  read,  the  I2th  is,  "  Per  Evangelica 
difta  deleantur  nojlra  deliSa." 

The  modern  Roman  agrees  with  the  above,  except  that,  of 
courje,  the  4th,  8th,  and  1 2th  of  the  benediftions  are  omitted. 

The  Salijbury  has  the  ijt,  2nd,  and  3rd,  as  above ;  the  4th, 
"  Omnipotens  Dominus  Jua  gratia  nos  benedicat ;"  the  5th, 
"  Chrijlus  perpetuae,"  &c.  ;  the  6th,  "  Intus  et  exterius  purget 
nos  Spiritus  almus."  The  7th,  that  is,  the  one  at  the  commence- 
ment of  the  third  nofiurn,  differed  according  to  the  Gofpel.  If 
it  were  from  S.  Matthew,  "  Evangelicis  armis  muniat  nos  conditor 
orbis ; "  if  from  S.  Mark,  "  Evangelica  leSio,"  &c.  ;  if  from  S. 
Luke,  "  Per  Evangelica,"  &c.  ;  if  from  S.  John,  "  Pons  Evan- 
gelii  repleat  nos  dogmate  coeli."  The  8th,  "  Divinum  auxilium," 
&c. ;  the  9th,  "  Ad  Societatem,"  &c.  There  are  a  great  number 
of  Proper  Benediflions  in  Fejlivals  of  the  BleJJed  Virgin  Mary. 

The  Paris,  and,  following  it,  the  other  French  Breviaries,  have 
fubjlituted,as  istheir  wont, Scriptural benediftions,  e.g.  i.  "GOD, 
"  the  Father  of  our  LORD  jESUS  CHRIST,  the  Father  of  glory, 
"  give  unto  us  the  fpiritof  wifdom  and  revelation  in  the  knowledge 
"  of  Him  ;"  2.  "The  Son  of  God  give  us  an  underjlanding,that 


20  'The  Courfe  of  the  Legions 

we  may  knowthe  true  GOD  ;''  3.  "  May  the  love  of  GOD  be  jhed 
abroad  in  our  hearts  by  the  HOLY  GHOST." 

We  now  come  to  the  Le6lions  ;  and  we  will  commence  with 
the  Benedifline  Ritual. 

To  begin  with  a  general  outline  of  the  jcheme.  In  a  fejlival 
that  has  twelve  leftions,  the  four  iirjl  are  from  Holy  Scripture; 
the  four  next  contain  the  commentary  of  Jbme  Father  on  the 
pajjage  that  has  been  already  read ;  or,  in  the  caje  of  a  Saint 
with  Proper  Lejjons,  contain  his  life.  The  third  no6?urn  com- 
mences with  a  few  lines  from  the  Gofpel  of  the  day  followed  by 
et  reliqua;  then  four  leffions  from  a  Commentary  on  that;  and 
after  the  Te  Deum^  the  Go/pel  itjelf.  Of  courje  there  are  ex- 
ceptions ;  and  the  Tenehra  Jervice,  and  Matins  of  the  Dead,  are 
quite  anomalous.  In  a  fejlival  of  three  leftions,  they  are  Jbme- 
times  from  Scripture,  Jbmetimes  from  a  homily  on  Scripture. 
Sometimes  the  firjl  is  from  Scripture,  and  the  two  others  from  the 
life  of  a  Saint. 

With  one  or  two  Jlight  exceptions,  the  Roman  Breviary,  mu- 
tatis mutandis,  as  to  the  number  of  lejjons,  agrees  with  the  Bene- 
difiine. 

The  Paris  Breviary  principally  differs  in  not  making  (at  leajl 
as  a  general  rule)  the  ledions  of  the  Jecond  noflurn  a  com- 
mentary on  thoje  of  the  firJl. 

We  mujl  now  jay  jbmething  as  to  the  manner  in  which  the 
various  books  of  Holy  Scripture  are  read.  For  this  purpoje,  we 
will  take  the  Benedifline  Breviary,  as  the  mojl  difhcult,  noting 
its  mojl  remarkable  differences  from  the  Roman  or  Paris. 

Commencing  with  Advent,  that  order  begins  the  lirjl  chapter 
of  Ijaiah  on  its  iirjl  Sunday,  and  reads  detached  ledlions  here  and 
there,  right  through  the  book,  till  Chrijlmas  Eve.  On  Chrijlmas 
Eveitfelf,  theGojpel(S.  Matth.  i.  18-21,)  and  the  Commentary, 
in  three  Leflions  (the  Fejlival  being  jimple),  from  S.Jerome.  On 
Chrijlmas  Day,  four  lections  from  jeparate  parts  of  Ijaiah  ;  four 
from  the  firjl  jermon  of  S.  Leo,  on  the  Nativity  ;  and,  in  the  third 
nodurn,  which  is  anomalous,  the  commencement  of  four  Gofpels, 
one  in  each  leflion,  with  the  rejpedive  comments  of  the  four 
Wejlern  Doflors.  Down  to  the  o6lave  of  the  Epiphany,  the 
LeJJbns  are  for  the  mojl  part  proper^  either  of  the  Fejlivals,  or  of 
the  odaves.  On  the  firjl  Sunday  after  Epiphany,  the  Firjl 
Epijlle  to  the  Corinthians  is  begun,  and  felefled  portions  read 
through  in  the  week.  On  the  Second  Sunday,  the  Second  Epijlle 
is  commenced,  and  read  in  like  manner.  On  the  Third  Sunday, 
the  Epijlle  to  the  Galatians,  the  jeled  portions  of  which  are 
finijhed  on  the  Tuefday.  On  the  Wednesday,  that  to  the 
Ephefians  is  begun,  and  finijhed  on  Saturday.     The  Epijlle  to 


During  the  Churches  Year,  2i 

the  PhiHppians  is  begun  on  the  Fourth  Sunday,  that  to  the  Co- 
lojjians  on  Tuefday  ;  the  Firjl  Epijlle  to  the  Thejjalonians  on 
Thurfday ;  the  Second  to  the  Thejjalonians  on  Saturday.  On 
the  Fifth  Sunday,  the  Firjl  Epijlle  to  Timothy  ;  on  the  TueJ"- 
day,  the  Second  to  Timothy ;  on  the  Thurjday,  that  to  Titus  ; 
on  the  Saturday,  that  to  Philemon.  On  the  Sixth  Sunday,  the- 
Epijlle  to  the  Hebrews,  which  is  continued  in  that  week. 

On  Septuagejima  Sunday  they  commence  Genejis,  which  is 
read  pretty  nearly  in  courje  till  Shrove  Tuejday,  which  has  part 
of  the  fourteenth  chapter.* 

On  the  week-days  of  Lent,t  gojpels  are  read,  with  commen>- 
taries  from  the  Fathers ;  the  Gojpels  are  principally  from  S. 
Matthew,  till  the  beginning  of  the  fourth  week  ;  then  principally 
from  S.  John  (though  alfo  from  S.  Luke),  till  Palm  Sunday. 
As  for  the  Sundays,  the  firjl  has  its  le^lions  from  2  Cor.  vi.  and 
vii. ,  on  repentance  and  its  fruits  ;  the  Jecond,  from  Gen.  xxvii.  ^X 
EJau's  finding  no  place  for  repentance  ;  the  third,  Gen.  xxxvii., 
the  Jtory  of  Jojeph's  mijjion  to  his  brethren.  Why  this  isjelec- 
ted, — prejently ;  Durandus's  reajbn  is  not  very  Jatisfadory  : 
"  This  is  the  Jixth  Sunday  from  Septuagejima,  and  our  Lord  was 
"  crucified  on  the  Jixth  day  of  the  week,  wherefore  mention  is  made 
"  of  the  PaJJion  of  the  Lord,  which  is  Jignified  by  Jofeph."  On 
the  fourth  Sunday,  Mojes'  miJJion  to  Jave  the  IJraelites,  the  lec- 
tions being  from  Exod.  iii.  On  PaJJion  Sunday,  the  miJJion  of 
Jeremiah  (Jer.  i.)  :  the  reference  of  all  theje  leSions  clearly  being 
to  Him  Whoje  miJJion  to  Jave  lojl  man  the  Church  is  immediately 
about  to  celebrate.  We  now  come  to  Holy  Week.  The  lec- 
tions on  Palm  Sunday  are  from  Jeremiah,  as  alfo  on  theMonday,§ 
Tuejday,  and  Wednejday.  On  the  Thurjday,  when  the  double 
office  begins  (though  but  three  lejjbns  in  each  NoSurn),  the 
three  firjl  are  from  Lamentations ;  the  three  next  from  S. 
Augujline's  Commentary||  on  the  Fifty-fifth  PJalm ;  the  three 
lajl,  the  injlitution  of  the  BleJJed  Eucharijl,  from  the  Epijlle  to 

*  The  Paris  here,  as  always,  partly  by  the  fuperior  length  of  its  leflbns, 
partly  by  its  principle  of  abltrafting  the  whole,  rather  than  giving  at  con- 
tinuous length  part,  of  a  book,  has  advanced  much  further,  namely,  to  the 
twenty-fifth  chapter. 

t  In  the  week-days  of  Lent,  till  PaJJion  Sunday,  the  two  firft  leftions  of 
the  Paris  Breviary  are  from  the  reft  of  Genefis ;  a  few  chapters  from  the 
other  books  of  Mofes  ;  from  Jofliua  ;  Judges,  and  Ruth;  in  Paflion  Week, 
from  Jeremiah. 

X  This  and  the  following  Sundays,  till  PaflTion  Sunday,  have,  in  the  Paris 
Breviary,  their  leftions  merely  in  the  due  courfe  of  the  ferial  reading. 

§  On  thefe  three  days,  in  the  Paris  Breviary,  as  all  through  Lent,  the  third 
le6lion  is  from  a  Commentary  on  the  Gofpel. 

II  Paris,  from  S.  Chryfoftom's  Sermon  on  the  Betrayal. 


22  T'he  Courje  of  the  Lections 

the  Corinthians.  On  Good  Friday  and  Eajler  Eve  the  three  firjl 
lejjons  are  from  the  Lamentations  ;  the  three  next  from  S. 
Augujline's  Commentary*  on  the  Sixty-third  PJ*alm  ;  the  three 
lajl  from  the  Epijlle  to  the  Hebrews.  In  the  Odave  of  Eajler, 
Pafchal  gojpelst  are  read,  with  commentaries.  On  the  week- 
days, from  Low  Sunday  till  AJcenJion,  there  is  merely  a  brief 
legion  (Hos.  vi.  I,  2)  repeated  daily.  J  In  the  fecond  Sunday 
after  Eajler,  the  ledion  is  from  the  iirjl  (thirteenth  in  the  Roman) 
chapter  of  the  Ads  of  the  Apojlles  ;  on  the  third,  from  the  be- 
ginning of  the  Revelations ;  on  the  fourth,  from  the  beginning 
ofS.  James's  Epijlle;  on  the  fifth,  from  the  beginning  of  the 
Firjl  Epijlle  of  S.  Peter.  AJcenJion  Day  and  its  odave  have 
Gojpels  and  their  commentaries  proper  for  the  Jeafon  ;  the  Sun- 
day, however,  has  its  ledions  from  the  Firjl  Epijlle  of  S.  John  ; 
the  odave  day,  from  Ephes.  iv.  *'  Wherefore  he  jaith,  when  He 
ajcended  up  on  high,"  &c.  ;  and  the  Friday  after  the  odave, 
from  the  Second  and  Third  Epijlles  of  S.  Johnand  S.  Jude  ;  the 
Roman  has  the  Third  Epijlle  of  S.  John  only,  and  entire.  Pen- 
tecojl,  and  its  odave,  have,  of  courje,  proper  lejjbns  for  the 
Jblemnity.  Trinity  Sunday  has  its  four  firjl  ledions  from 
IJaiah's  vijion,  with  reference  to  the  Trijagion  of  the  Angels  ; 
(in  the  Paris  the  ledions  of  the  firjl  Nodurn  are  from  i  Sam.  i.,§ 
the  old  lejjbn  for  the  firjl  Sunday  after  Pentecojl ; )  the  four  next 
from  the  Treatije  of  S.  Fulgentius  to  Peter,  on  Faith  ;  the  ninth, 
tenth,  and  eleventh,  from  a  Homily  of  S.  Gregory  Nazianzen, 
read  by  way  of  Commentary  on  the  commijjion  of  our  LORD  to 
His  Dijciples  to  baptize  in  the  name  of  the  FATHER,  of  the 
Son,  and  of  the  HOLY  Ghost;  while  the  twelfth  is  the  Gof- 
pel  for  the  old  firjl  Sunday  after  Pentecojl,  tefore  the  injlitution 
of  the  fejlival  of  the  TRINITY,  "Be  ye  therefore  merciful," 
&c.,  with  the  Commentary  of  S.  Augujline  thereon. 

After  Trinity,  till  the  beginning  of  November,  with  the  ex- 
ception of  the  odave  of  Corpus  Chrijli,  there  are  no  proper 
lejjons  for  the  ferial  office,  ||  but  merely  a  Jhort  chapter  at  the 

•  Paris,  as  before,  from  S.  Chryfoftom. 

f  In  the  Paris  Breviary,  during  the  06lave  of  Eafter,  the  three  leftions 
are — i,  from  the  Ads  ;  2,  a  paffage  from  the  Fathers,-  3,  a  Pafchal  Gofpel, 
with  its  homily. 

I  In  the  Roman  Breviary,  in  the  weeks  that  follow  the  firft  and  Second 
Sundays  after  Eafter,  the  A6h  are  read  }  in  that  fucceeding  the  third  Sunday, 
the  Revelation  is  continued  ;  in  thofe  following  the  fourth  and  fifth  Sundays, 
the  Epiftles  of  S.  James  and  one  of  S.  Peter  rclpeftively. 

§  "  Sumus,"  fays  Durandus,  "  in  via  veniendi  ad  patriam.  Sed  quia 
hoftes  habemus  prius  quam  illic  pervcniamus,  fc.  carnem,  mundum,  et  dia- 
bolum,  idcolcgiturde  LibrisRegum,  in  quibus  agiturde  belliset  de  vi(SorIis." 

II  In  the  Roman  Breviary  the  Ici^ions  of  the  week,  are  continued  from 
thofe  of  the  Sundays,  clfe  the  arrangement  is  nearly  the  fame. 


During  the  Church's  Tear.  23 

end   of  the   firjl  Nodurn,  which    varies  with   the  day  of  the 
week. 

After  the  Sunday  in  the  Ofiave  of  Corpus  Chrijli,  the  Sun- 
days are  thus  arranged  :*  there  maybe  eleven  Sundays  between 
Pentecojl  and  the  Sunday  nearejl  to  the  iirjl  of  Augujl ;  for  theje, 
eleven  Jets  of  leflions  are  provided,  from  the  books  of  Samuel  and 
Kings.  From  the  firjl  Sunday  in  Augujl  (/.  e.  the  Sunday  nearejl 
to  the  iirjl  day  of  Augujl)  the  eight  firjl  lejjbns  are  given  from  the 
Sunday  in  the  month,  while  the  lajlfour,  namely,  the  Gofpel  and  its 
commentary,  are,  as  ujual,  for  the  Sunday,  de  Tempore.  An 
example  will  make  this  plainer.  The  eleventh  of  Augujl  is  this 
prejent  year  on  a  Sunday ;  for  the  firjl  eight  lejjbns,  then,  take 
thoje  of  the  jecond  Sunday  in  Augujl ;  thoje  of  the  firjl  NoSurn, 
from  Ecdejlajles  ;  thofe  of  the  jecond,  from  the  Sermon  of  S. 
Chryjbjlom  againjl  concubinage  ;  for  the  four  lajl  lejjbns,  we 
turn  to  thofe  of  the  eleventh  Sunday  after  Pentecojl,  the  Gojpel 
of  the  deaf  and  dumb  man,  and  S.  Gregory's  remarks  thereon  in 
his  Commentary  on  Ezekiel. 

In  Augujl,  September,  and  OSober,  five  Sundays  are  given 
rejpeSively.  In  that  time  we  have  le6lions  from  Proverbs, 
Ecdejlajles,  Wifdom,  Ecdejiajlicus,  Job,  Tobiah,  Judith,  Ejlher, 
Maccabees. 

With  November,  the  ferial  lejjbns  are  refumed ;  the  intention  of 
this  being,  according  to  S.  BenediS's  rule,  that  the  increajing 
length  of  the  winter  nights  gives  the  greater  time  for  Nofturns. 
In  the  three  firjl  weeks  of  November,  Ezekiel  and  Daniel  are 
read  ;  in  the  two  lajl  the  Minor  Prophets  ;  and  thus  we  again . 
come  to  Advent. 

A  remark  here  may  not  be  out  of  place.  By  the  winter  and 
jiimmer  arrangement  of  S.  Benedifl,  we  jee  clearly  how  great 
a  point  he  made  of  the  hours  being  jaid  at  the  canonical  time, 
and  not  by  anticipation.  It  was  his  intention  that  Lauds  jhould 
always  begin  at  break  of  day  ;  and  we  have  before  jeen  that,  if 
the  convent  were  late  in  beginning  Matins,  they  were  rather  to 
omit  lejjbns  and  rejponjes  than  violate  this  rule.  Now,  it  need 
hardly  be  jaid.  Matins  are  oftener  than  not  recited  on  the  pre- 
ceding afternoon.  The  French  Breviaries  give  the  following 
table  ;  (the  hours  jlightly  differ  :)—  Dec.  I,  Matins  may  be  begun 
at  2  P.M. ;  Nov.  I,  Jan,  12,  2*15;  OS.  20,  Feb.  4,  2*30  ;  Od.3, 
Feb.  22.  2'45;  Sept.  16,  March  10,  3;  Aug.  30,  March  27, 
3.15;  Aug.  1 2,  April  1 3, 3 -30;  July  2 1,  May  1, 3 '45;  May  22, 4. 

*  In  the  Paris  Breviary  there  is  no  diftinftion  between  the  Sundays  of  the 
month  and  the  Sundays  after  Pentecoft  ;  but  the  whole  feries  runs  on,  as  in 
our  own  Prayer-book.  The  books  of  Samuel  and  of  Kings  are  read  up  to 
the  ninth  Sunday  after  Pentecoft,  and  then  Proverbs  are  commenced. 


24  duignon's  New  Arrangement. 

From  the  mojl  abjlrufe,  we  come  to  the  eajlejl  of  the  arrange- 
ments of  leSions,  that  of  Quignon. 

The  weeks  from  Advent  follow  each  other  in  regular  courfe; 
the  firjl  lejjon  being  invariably  from  the  Old  Tejlament,  the 
fecond,  from  the  New;  the  third,  where  there  is  a  fejlival  with 
proper  leJOfons,  is  of  that ;  where  there  is  not,  it  is  taken  from  a 
calendar  given  at  the  beginning  of  the  Breviary,  of  which  we 
print  a  fpecimen,  as  undoubtedly  the  germ  of  our  own  :  — 

Aprilis  habet  Dies  XXX. 

Fejia  et  alia  tertia  Lediones. 


g  Calendis.  i .  Ex  Epift.  ad  Ephes.     Paulus  Apoft. 

a  iiij  Non.  2.  Ex  Epift.  ad  Ephes.     Et  vos  cum 

b  iij  Non.  3.  Ex  Epift.  ad  Ephes.     Hujus  rei  .     . 

c  Prid.  Non.  4.  Ifidorus  Epifcopus  Confejfor       .     . 

d  Non.  5.  Ex  Epift.  ad  Ephes.     Obfecro  itaque    . 

f  viij  Id.  6.  Xyftus  Papa  Martyr 

/  vij  Id.  7.  Ex  Epift.  ad  Ephes.     Renovamini     . 


Pol. 

90 

9" 

eodem. 
346 

92 
346 

91 


The  reference  to  the  folio  points  to  the  place  where  the  portion 
pf  Scripture  in  quejlion,  here  to  be  read  as  the  third  lejjon,  is 
elfewhere  to  be  found  as  the  Jecond.  The  Ads  and  Epijlles  are 
read  entirely  through  twice  in  the  year ;  the  Gojpels  once ;  and  a 
conjlderable  part  of  the  Old  Tejlament  once.  How  clearly  our 
arrangement  was  taken  from  this,  it  is  needlejs  to  remark. 

Before  we  proceed,  we  will  make  a  few  objervations  on  the 
general  principle  of  Lejfons,  as  enunciated  in  the  various  Bre- 
viaries which  we  have  been  conjidering,  and  in  our  own  Prayer- 
book. 

And,  to  begin  : — No  one  doubts  that  our  people  hear  a  great 
deal  more  of  Holy  Scripture  in  the  courje  of  the  year  than 
thofe  of  the  Roman  Church;  but  Jbme  grave  conjiderations  will 
arife  for  the  dijcujjion  of  the  future  National  Council  of  the 
Englijh  Church. 

I.  It  is  abfolutely  certain  that  no  uneducated,  and  not  many 
educated,  perjbns,  can  underjland  half  of  the  Old  Tejlament 
lejjons  of  our  Church.  Take,  for  example,  the  prophets  from 
Jeremiah,  which  occupy  from  the  17th  of  July  to  the  27th  of 
September,  how  many  chapters  are,  and  mujl  be,  an  utter  myjlery 
to  an  ordinary  congregation  !  How  many  to  how  many  priejls  ! 
So  again  of  the  Epijlles ;  where  not  only  is  the  obfcurity  fo  great, 
but  where  there  is  confiderable  danger  lejl  they  that  are  unlearned 
and  unjlable  Jhould  wrcjl  them  to  their  own  dejlruflion.  Do  we 
therefore  Jay  that  Juch  Icdions  need  be  unprofitable  to  the 
hearers  ?  GOD  forbid  !  But  we  Jay  that  they  can  only  be 
profitable  by  virtue  of  a  kind  of  opus  operatum.     The  hearer 


Lejfons  of  the  Prayer-book.  25 

comes  in  faith,  believing  that  it  will  do  him  good  to  hear  a  cer- 
tain amount  of  Scripture  ;  and  no  doubt  GOD  will  have  rejpeft 
to  the  faith,  and  increafe  that  man's  goodnefs  in  proportion  to  it; 
but  not  by  any  inherent  virtue  of  the  portion  read.  Mr.  Monro, 
in  his  Parochial  Work,  jpeaks  of  the  cottager  Jitting  down  on  a 
Sunday  afternoon  to  "  read  his  Bible,"  and  pitching,  very  likely, 
on  the  genealogies  of  the  Chronicles,  or  the  vijions  of  the  Apo- 
calypje.  We  think  he  hardly  does  jujlice  to  the  good  which  the 
poor  man  is  likely  to  obtain  in  Juch  a  way ;  but,  if  he  does  not 
obtain  any  good,  it  certainly  follows  that  many  of  our  lejjons  are 
wholly  ujelejs.  And  it  is  inconjljlent  enough,  on  the  one  hand, 
to  condemn  wholejale  the  uje  of  one  tongue  "  not  underjlanded 
of  the  people,"  and,  on  the  other,  to  make  Juch  a  large  portion  of 
the  Jervice  conjijl  of  a  language  (namely,  that  of  Scripture  pro- 
phecy and  argument)  almojl  equally  unintelligible  to  them. 

For,  2,  the  Englijh  Church  has  deprived  herjelf  of  the  helps 
which  Rome  gives  to  an  intelligent  reading  of  Scripture  hijlory, 
by  rejefting  all  comments.  Does  it  not  Jland  to  reajbn  that  a 
few  verjes,  rightly  underjlood  by  means  of  a  plain  explanation, 
would  be  more  likely  to  affeft  the  heart  than  chapter  after  chapter, 
which  (like  the  *'  thorough-paced  doSrine  "  which  had  nearly  got 
Dr.  Yalden  into  trouble)  go  in  at  one  ear  and  out  at  the  other  ? 

And,  3,  in  order  to  make  room  for  this  vajl  poriton  of  objcure 
pajQfages,  how  do  we  treat  thofe  which  are  mojl  likely  to  do  good — 
thofe  which  are  all  in  all — thofe  on  which  our  Jalvation  hangs? 
How  do  we  treat  the  words  and  actions,  the  miracles  and  para- 
bles, of  our  Lord  ?  We  heap  a  Jeries  of  them  together,  giving 
the  mind  no  time  to  dwell  on  any ;  presenting  them  in  a  confujed 
mafs,  at  unnecejjary  length,  and  in  dijlrafied  variety.  Yetjbme 
who  praije  the  triple  repetition  of  the  New  Tejlament  in  the 
courje  of  the  year,  would  be  the  iirjl  to  Jheer  at  the  remark  of 
S.  Dominic  the  Cuirajjier,  who  on  one  occajlon  objerved  to  a 
friend,  that  he  never  before  remembered  to  have  Jpent  ^o  pro- 
fitable a  day — he  had  eight  times  recited  the  Pjalter,  whereas 
never  before  could  he  get  through  it  jb  many.  We  cannot  Jee 
jb  much  difference  between  the  two  principles. 

4.  Again  ;  the  dijlocation  of  Jenje,  by  adopting  the  capitular 
divijion,  mujl  painfully  jar  on  the  feelings  of  religious  people. 
What  can  be  well  worje,  for  example,  than  to  leave  off  in  the 
middle  of  our  LORD'S  PaJJlon,  go  to  Jomething  quite  different — the 
prayers  for  the  Parliament,  for  injlance — and  then  begin  it  again  ? 

5.  The  length — as  mere  length — of  the  lejjbns,  is  not  un- 
frequently  objectionable ;  even  the  Jhorter  portions  of  other 
Breviaries  are  broken  up  by  the  beautiful  rejponfes,  of  which 
more  presently. 


i6  Their  Faults. 

In  one  particular,  however,  Cardinal  Quignon's  leSions  are 
inferior  to  our  own  ;  it  is,  that  the  greatejl  fejlivals  of  faints  have 
no  commemoration  in  the  way  of  ledions,  except  the  third  lejjon, 
which  the  minor  fejlivals  Jhare  equally  with  them.  For  example, 
in  the  prefent  year  :  the  firjl  lejfon  for  S.  John  Baptijl  (falling, 
as  it  does,  on  the  Monday  following  the  fourth  Sunday  after 
Trinity)  is  Deut.  xix.  14  to  xx.  10  ;  the  Jecond,  A6{s  xxi. 
I — 19.  The  fcriptural  hijlory,  in  fuch  cajes,  is  mingled  together 
and  abbreviated  in  the  oddejl  manner  pojjlble. 

We  do  not,  however,  mean  for  a  moment  to  deny  the  great 
necej^ity  there  was  for  a  reform  in  the  legions  for  the  fejlivals  of 
Jaints.  Here,  in  the  modern  Roman  Breviary,  as  we  have  feen, 
thoje  of  the  fecond  Nodurn  only  contain  the  legend  (if  we 
except  the  cajes  of  a  double  commemoration,  where  the  ninth 
ledion  aljb  embraces  it);  but,  in  the  Englijh  Breviaries,  where 
there  were  nine  leflions  on  a  Jaint's  fejlival,  all  of  them  were 
filled  with  the  legend  of  the  Jaint.  We  have  heard  Englijh 
Roman  Catholics  lament  the  ultramontane  tendency  which  has 
deprived  them  of  their  own  ujes,  and  impojed  a  foreign  Breviary 
upon  them.  And  we  entirely  J'ympathije  with  them ;  only,  if 
ever  they  can  re-obtain  the  Salijbury  Breviary,  they  may  rejl 
well  aJjTured  that  its  legions  will  need,  what  the  Roman  have 
received,  a  fcrutinizing  reform.  And  the  caje  was  the  Jame, 
more  or  lejs,  with  all  the  unreformed  Breviaries.  In  the  Bre- 
viarium  fecundum  ufum  percelebris  archiccenobii  divi  Remigii  Re- 
menfis  nunc  priinum  typis  excujfum  {Jic)  Parijiis,  1549,  (where 
there  are  twelve  ledions,)  eight  of  them  are  of  the  Saint,  four 
of  the  Gojpel  and  Homily.  In  the  Paris  Breviary  (1557),  all 
nine  are  of  the  Saint ;  and  examples  might  be  eajlly  multiplied. 
The  Breviary  of  the  Fratres  Humiliati  (Rome,  1548)  agrees 
with  the  arrangement  of  that  of  Rheims.  But  now,  all  the 
reforms,  both  jecular  and  religious  (Jo  far  as  we  are  aware),  have 
adopted,  more  or  lejs  clofely,  the  arrangement  of  the  Roman. 

The  divijion  of  the  Mcaux  Breviary  is  almojl  unique.  Here 
there  is  no  Proprium  de  Tempore^  except  for  Sundays;  but  the 
days,  whether  fcjtivals  or  not,  follow  each  other  regularly  all 
through  the  year,  except  during  Septuagejima.  Thus,  for 
example : — 

Oft,  19.  SS.  Saviniani,  Potentiani,  et  Sociorum,  MM.  Duplex  minus. — 
Left.  I.  Zephan.  i.  i — 9  (in  ferial  courl'e).  Left.  2,  3.  The  Legend  of  theSS. 
Oft.  20.  De  Feria. — Left.  i.  Zeph.  i.  10  to  end.  Left.  2,  cap.  ii.  8 — 11. 
Left.  8,  cap.  iii.  i — 7.  Oft.  21.  S  Hilarionis  Abbat.  Simplex. — Left,  i, 
Hag.  i.  1—8.  Left.  2,  cap.  i.  14.  Left.  3.  The  Legend.  Oft.  22.  S.  Celinia, 
V.  and  Patrone&  of  Meaiix. — Solemne  Minus,  i  Noft.  Left.  i.  Zach.  i.  i — 16. 
Left.  2.  Zcch.  ii.  —5.  Le6h  3.  Zech.  vi.  11.  2  Noft.  Left.  i.  The  Legend. 
Left.  2.     From  S.  Cyprian  Je  habitu  Virginum.     Left.  3.   From  Pieudo- 


Refponjes  and  Reclamations.  ay 

Chryfoftom  on  S.  Thecla.  3  N06I.  Left.  7,  8.  From  S.  Auguftine's  Ser- 
mon on  the  Ten  Virgins.  Left,  9.  S.  Matt  xix.  12,  and  S.  Chryfoftom 
thereon. 

This  Breviary,  and  this  only,  therefore,  agrees  with  the  Englijh 
Prayer-book,  in  appointing  Scripture  lejjbns  according  to  the 
days  of  the  year  (as  Quignon's  did  the  third  lejjons  on  feriae). 

Each  leftion  is  dofed  by  But  Thou,  O  Lord,  have  mercy  upon 
us,  from  the  reader ;  and  Thanhs  he  to  God,  as  the  rejponje. 
But,  on  the  three  lajl  days  of  Holy  Week,  the  three  firjl  lec- 
tions (which  are,  as  we  have  feen,  from  Jeremiah)  are  terminated 
by,  Jerufalem,  ^Jerufalem,  return  to  the  Lord  thy  God,  without 
refponje.  In  the  Paris  Breviary,  during  Advent,  the  three  firjl 
lejjbns  (from  Ijaiah)  are  followed  by,  Thus  faith  the  Lord  God : 
Return  unto  me,  and  ye  Jhall  be  faved. 

We  have  now  arrived  at  one  of  the  mojl  beautiful  parts  of  the 
Breviary — the  rejponjes  that  follow  each  lejQTon. 

The  rejponje  is  divided  into  two  parts — the  beginning,  and 
the  reclamation ;  which  are  Jeparated  from  each  other  by  an 
ajlerijk,  and  of  which  the  reclamation  is  repeated  after  the 
verje :  e.  g.  after  the  fifth  leftion  on  the  Fejlival  of  the  name  of 
Jefus:— 

R.  Let  them  give  thanks  unto  Thy  name.  •  For  it  is  great,  wonderful, 
and  terrible,  r.  Some  put  their  truft  in  chariots,  and  fome  in  horfes  :  but 
we  will  remember  the  name  of  the  Lord  our  God.  For  it  is  great,  wonder- 
ful and  terrible. 

But,  at  the  lajl  leftion  of  each  Noflurn,  the  Gloria  is  added 
on  this  wife :  e.  g.  after  the  Jixth  legion  in  the  Commemoration 
of  the  Virgin  : — 

R.  The  virgins  that  be  her  fellows  fliall  be  brought  unto  the  king. 
*  With  joy  and  gladnefs  fhall  they  be  brought.  F.  According  to  thy 
beauty  and  renown  :  good  luck  have  thou  with  thine  honour.  With  joy 
and  gladnefs  (hall  they  be  brought.  Glory  be.  With  joy  and  gladneis 
fliall  they  be  brought. 

It  is,  perhaps,  Juperfluous  to  objerve  that,  for  brevity's  fake, 
the  refponfes  are  written  thus  :  e.  g.  in  the  Commemoration  of 
Apojlles : — 

R.  Without  fm  were  they  before  God,  and  from  each  other  they  were 
not  divided.  *  The  cup  of  the  Lord  they  drank,  and  became  the  friends  of 
God.  r.  They  delivered  their  bodies  to  torments  for  God's  fake:  where- 
fore they  are  crowned,  and  receive  the  palm.    The  cup.  Glory.    The  cup. 

But  occafionally,  and  efpecially  in  inferior  Breviaries,  the 
initium  of  the  refponfe  is  repeated,  injlead  of  the  reclamation 
after  the  verfe.  And  fometimes,  in  the  lajl  refponfe  of  a  Noc- 
turn,  there  are  two  reclamations  faid  thus  ;  e.  g.  the  third  refponfe 
on  S.  Stephen's  Day,  in  the  Paris  Breviary: — 


28  Good  Friday :  Re/ponfes  in  the 

R.  He  that  foweth  In  bieflings  (hall  reap  alfo  in  bleflings,  as  it  is  writ- 
ten. •  He  hath  difperfed  abroad,  he  hath  given  to  the  poor,  f  His 
righteoufnefs  remaineth  for  ever.  V.  All  the  Church  of  the  Saints  fhall  tell 
of  his  loving-kindnefs.  »  He  hath.     Glory,  f  His  righteoufnefs. 

In  the  Paris,  and  many  other  French  Breviaries,  when  Te  Deum 
is  not  Jaid,  the  whole  third  (or  ninth)  rejponfe  is  repeated. 

It  is  a  peculiarity,  and  not,  we  think,  an  enviable  one,  of  the 
Roman  Breviary,  that,  when  Te  Deum  is  Jaid  (of  which  more 
presently)  there  is  no  ninth  rejponje,  the  eighth  being  treated  as 
if  it  were  the  ninth.  It  is,  however,  an  ancient  uje,  for  Duran- 
dus  mentions  it  as  the  cuJl:om  oifome  Churches. 

We  have  faid  enough  to  acquit  ourjelves  of  any  undue  par- 
tiality for  the  Paris  Breviary ;  but  in  the  rejponjes  it  exceeds, 
in  our  judgment,  any  other  with  which  we  are  acquainted.  The 
manner  in  which  the  Old  and  New  Tejlament  are  made  to  ex- 
plain each  other — a  manner  ^o  much  more  really  Scriptural  than 
long  unconnefled  lejjons — will  be  bejl  underjlood  by  an  example, 
which  we  will  take  from  Good  Friday,  and  place  by  their  Jide 
thoje  from  the  Roman  Breviary. 

Legion  i. — From  the  Lamentation  of  Jeremiah  the  Prophet.f 

I  am  the  man  that  hath  feen  affliftion  by  the  rod  of  his  wrath.  He  hath 
led  me  and  brought  me  into  darknefs,  but  not  into  light.  Surely  againft  me 
is  he  turned ;  he  turneth  his  hand  againft  me  all  the  day.  My  flefh  and 
my  (kin  hath  he  made  old  j  he  hath  broken  my  bones.  He  hath  builded 
againft  me,  and  compaffed  me  with  gall  and  travel.  He  hath  fet  me  in  dark 
places,  as  they  that  be  dead  of  old.  He  hath  hedged  me  about,  that  I  can- 
not get  out :  he  hath  made  my  chain  heavy.  Alfo  when  I  cry  and  fliout, 
he  (hutteth  out  my  prayer.  He  hath  inclofed  my  ways  with  hewn  ftone,  he 
hath  made  my  paths  crooked.  He  was  unto  me  as  a  bear  lying  in  wait,  and 
as  a  lion  in  fecret  places. 

Jerufalem,  Jerufalem,  return  unto  the  Lord  thy  God. 

PARIS.  ROMAN. 

R.    They    fought    falfe     witnefs         All    my   friends   have    fled  from 

againft  Jesus,  to  put  Him  to  death  :  Me  :  and  they  that  laid  fnares  for  Me 

and  found  it  not:  •  for  many  bare  have  prevailed  againft  Me  :  He  whom 

falfe  witnefs  againft  Him,  but  their  I   loved   hath   betrayed  Me :  •  and 

witnefs    agreed    not    together,      y.  with  terrible  eyes  they  fmote  Me  with 

Falfe  witneffes  alfo  did  rife  up  :  they  a  cruel  ftroke,  and  gave  Me  vinegar 

laid  to  my  charge  things  that  I  knew  to  drink,  y.  They  caft  Me  out  among 

not.     For  many.     (S.  Mark  xiv.  55,  the  wicked,  and  fpared  not  My  foul. 

56}  Ps.  XXXV.  II.)  And. 

Leilion  2. 
He  hath  turned  afide  my  ways,  and  pulled  me  in  pieces :  he  hath  made 
mc  dcfolate.     He  hath  bent  his  bow,  and  fet  me  as  a  mark  for  the  arrow. 

f  The  Roman  are  not  precifely  the  fame  as  the  Paris  leftions  from  the 
Lamentations,  being,  the  firft,  Lam.  ii.  8 — 1 1  ;  the  fecond,  Lam,  ii.  12 — 1 5  ; 
the  third,  the  fame  as  the  firft  Paris.  But  this  makes  no  difference  in  what 
we  are  now  comparing. 


Roman  and  Parijian  Breviaries.  29 

He  hath  caufed  the  arrows  of  his  quiver  to  enter  into  my  reins.  I  was  a  de- 
rifion  to  all  my  people  ;  and  their  fong  all  the  day.  He  hath  filled  me  with 
bitternefs,  he  hath  made  me  drunkenwith  wormwood.  He  hath  alfo  broken 
my  teeth  with  gravel  (tones.  He  hath  covered  me  with  afties.  And  Thou 
haft  removed  my  foul  far  off  from  peace  :  I  forgat  profperity.  And  I  faid, 
My  ftrength  and  my  hope  is  peri(hed  from  the  Lord  :  remembering  mine 
affliftion  and  my  mileiy,  the  wormwood  and  the  gall.  My  foul  hath  them 
ftill  in  remembrance,  and  is  humbled  in  me.  This  I  recall  to  my  mind,  there- 
fore have  I  hope. 

Jerufalem,  Jerufalem,  return  unto  the  Lord  thy  GoD. 

PARIS.  ROMAN. 

R.  The  High  Prieft  faith :  I  ad-  R.    The  veil  of  the  temple    was 

jure  Thee  by  the  Living  God,  that  rent  in  twain,  *  and  the  earth  did 

Thou  tell  us  whether  Thou  be  the  quake;  the  thief  cried  from  the  crofs, 

Christ,  the  Son  of  God.     Jesus  faying.  Lord,  remember  me  when 

faith  unto  him  :    Thou  haft  faid. —  Thou  comeft  in  Thy  kingdom.     F. 

They  fay  :  «   He  is  guilty  of  death.  The  rocks  were  rent,  and  the  graves 

F.    Then  fpake  the  priefts,  faying,  were  opened  :  and  many  bodies  of  the 

This  man  is  worthy  to  die :    for  he  faints  which   flept  arofe.     And  the 

hath   prophefied,  as   ye  have  heard  earth, 
with  your  ears.    He.  (S.  Matt.  xxvi. 
63.  66.     Jer.  xxvi.  ii.) 

LeBion  3. 

Mine  enemies  chafed  me  fore,  like  a  bird,  without  caufe.  They  have 
cut  off  my  life  in  the  dungeon,  and  caft  a  ftone  upon  me.  Waters  flowed 
over  mine  head  ;  then  I  faid,  I  am  cut  off.  I  called  upon  thy  Name,  O 
Lord,  out  of  the  low  dungeon.  Thou  haft  heard  my  voice  :  hide  not  thine 
ear  at  my  breathing,  at  my  cry.  Thou  dreweft  near  in  the  day  that  I  called 
upon  thee  :  thou  faidft.  Fear  not.  O  Lord,  thou  haft  pleaded  the  caufes  of 
my  foul;  thou  haft  redeemed  my  life.  O  Lord,  thou  haft  feen  my  wrong  : 
judge  thou  my  caufe.  Thou  haft  feen  all  their  vengeance  and  all  their  ima- 
ginations againft  me.  Thou  haft  heard  their  reproach,  O  Lord,  and  all 
their  imaginations  againft  me  ;  the  lips  of  thofe  that  rofe  up  againft  me,  and 
their  device  againft  me  all  the  day.  Behold  their  fitting  down,  and  their 
rifmg  up  ;  I  am  their  mufick.  Render  unto  them  a  recompenfe,  O  Lord, 
according  to  the  work  of  their  hands. 

Jerufalem,  Jerufalem,  return  unto  the  Lord  thy  God. 

PARIS.  ROMAN. 

R.   They   fpat    in    the     face    of  R.    My    eleft    Vine,     I    planted 

Jesus,  *  and  buffeted,  faying :  Pro-  thee  :    ♦   how  art  thou  turned  into 

phefy  unto  us.  Thou  Christ  :  who  bitternefs,  that  thou  fhouldeft  crucify 

is  he  that  fmote  Thee  ?     V.   They  Me,   and   let   Barabbas   go  ?    V.    I 

have    gaped    upon    me    with    their  hedged  thee,  and  gathered  the  ftones 

mouth  :  they  have  fmitten  me  upon  out  of  thee,  and  built  a  tower  in  thee, 

the  cheek  reproachfully.     And  buf-  How  art  thou.     My  eleft  Vine.f 
feted.      (S.    Matt.    xxvi.   67.     Job 
xvi.  10. )f 

f  The  Gloria  is  omitted,  as  being  Holy  Week.  For  the  laft  half  of  the 
refponfe  the  Paris  fubftitutes  nothing ;  the  Roman,  the  whole.  The  regular 
ending  of  courfe  would  be,  "  How  art  thou.     Glory.     How  art  thou." 


30  Good  Friday :  Refponjes  in  the 

NOCTURN  II. — A  Sermon  of  S.  John  Chiyfoftom.f 
Le3ion  4. 

To-day  Christ  our  Paffover  was  facrificed  for  us.  And  where  was 
He  facrificed  ?  On  a  lofty  Crofs.  The  Altar  for  this  Sacrifice  was  new  : 
becaufe  the  Sacrifice  itfelf  was  new  and  marvellous.  For  the  fame  is  both 
Sacrifice  and  Prieft  :  Sacrifice  according  to  the  Flefh,  Prieft  according  to 
the  Spirit.  The  fame  both  offered,  and  according  to  the  Flefti  was  offered. 
And  the  Crofs  was  the  Altar.  And  why,  fayeft  thou,  was  not  the  Sacrifice 
offered  in  the  Temple,  but  without  the  city  and  the  walls  ?  That  the  faying 
might  be  fulfilled,  He  was  reckoned  among  the  tranfgreflbrs.  And  why  is 
He  put  to  death  on  a  lofty  Crofs,  and  not  under  a  roof  ?  That  the  Lamb, 
immolated  on  high,  might  purge  the  nature  of  the  air.  The  earth  alfo  was 
purged :  for  blood  flowed  from  His  Side  upon  it.  Therefore  not  under  a 
roof,  therefore  not  in  the  Jewifli  Temple,  that  the  Jews  might  not  claim  the 
Sacrifice  to  themfelves  :  that  ye  might  not  imagine  this  Viftim  to  have  been 
offered  for  that  nation  alone.  Therefore  without  the  city  and  the  walls, 
that  ye  may  learn  that  the  Sacrifice  is  univerfal  :  becaufe  the  Oblation  was 
for  the  univerfal  world  ; — and  that  this  purification  was  common  to  all,  and 
not  peculiar,  as  that  among  the  Jews. 


R.  They  faid  unto  Peter :  Surely  R.  Are  ye  come  out  as  againft 
thou  art  one  of  them.  *  He  began  a  thief,  with  fwords  and  with  ftaves 
to  curfe  and  to  fwear,  I  know  not  for  to  take  Me  ?  »  I  was  daily  with 
this  Man  of  Whom  ye  fpeak.  F.  you  teaching  in  the  Temple,  and  ye 
They  that  dwell  in  my  houfe  count  laid  no  hold  upon  Me  :  and  behold 
me  for  a  ftranger :  I  am  an  alien  in  ye  have  fcourged  Me,  and  lead  Me 
their  fight.  He  began.  (S.  Mark  away  to  crucify  Me.  F.  And  when 
xiv.  70,  71.     Job  xix.  15.)  they  had  laid  hands  on  Jesus,  and 

had  taken  Him,  He  faid  unto  them. 

I  was, 

LeBion  5. 

Would  you  learn  His  llluftrious  work  ?  To-day  He  opened  to  us 
Paradife  : — till  then  clofed.  For  on  this  day,  at  this  very  hour,  GoD  intro- 
duced the  thief  thither.  To-day  He  reftored  to  us  our  ancient  country  ;  to- 
day He  brought  us  back  to  the  City  of  our  Land  :  for.  To-day,  faith  He, 
thou  fhalt  be  with  Me  in  Paradife.  What  !  crucified  and  nailed,  and  pro- 
mife  Paradife  !  Even  fo,  faith  He :  that  on  the  Crofs  thou  mayeft  learn  My 
power.  Becaufe  it  was  a  fpeftacle  of  grief,  that  thou  mighteft  look,  not  at 
the  nature  of  the  Crofs,  but  at  the  pains  of  the  Crucified,  He  works  this 
miracle  on  the  Crofs,  which,  beyond  any  other,  manifefts  His  power.  For, 
not  when  He  raifed  the  dead,  not  when  He  rebuked  the  winds  and  the  fea, 
not  when  He  put  demons  to  flight,  but  when  He  was  crucified,  pierced  with 
nails,  loaded  with  fpitting,  contumely,  reproach,  rebuke,  did  He  will  to 
change  the  heart  of  the  tnief,  that  thou  mayeft  fee  His  power  on  all  fides. 
He  agitated  the  whole  of  Creation  :  He  cleft  the  rocks :  but  the  heart  of  the 
thief,  harder  than  the  rock.  He  drew  to  Himfelf. 

t  The  Roman  legion  is  from  S.  Auguftine's  Commentary  on  the  64th 
Pfalm. 


Roman  and  Parijian  Breviaries. 


31 


R.  And  there  was  darknefs  when 
the  Jews  had  crucified  Jesus  :  and 
about  the  ninth  hour,  Jesus  cried 
with  a  loud  voice,  My  GoD,  My 
God,  why  haft  Thou  torfaken  Me  ? 
•  And  He  bowed  His  Head  and 
gave  up  the  ghoft.  V.  And  Jesus 
cried  with  ^  loud  voice,  Father,  into 
Thine  Hands  I  commend  My  Spirit. 
And  He  bowed. 


R.  Whom  will  ye  that  I  releafe 
unto  you  ?  Barabbas,  or  Jesus, 
which  is  called  Christ  ?  They  faid, 
Barabbas.  What  then  ftiall  I  do 
with  Jesus  ?  They  all  faid  :  •  Let 
Him  be  crucified.  V.  We  befeech 
thee,  let  this  man  be  put  to  death ; 
for  this  man  feeketh  not  the  welfare 
of  this  people,  but  the  hurt.  Let 
Him  be  crucified.  (S.  Matt,  xxvii. 
17.  22.     Jer.  xxxviii.  4.) 

LeSiion  6. 

But  what  fo  great  thing,  will  ye  fay,  did  the  thief,  that  after  death  he 
ftiould  gain  Paradife  ? — Shall  I  briefly  tell  you  what  he  did  ?  When  Peter 
was  denying  below,  he  was  confeffing  above.  The  Difciple  endured  not  the 
threats  of  a  worthlefs  maid-fervant :  the  thief,  beholding  the  multitude 
thronging  around,  crying  out,  cafting  forth  blafphemies  and  reproaches, 
attended  not  them  ; — caft  not  in  his  mind  the  prefent  vilenefs  of  Him  That  was 
crucified  ;  but,  paffing  them  all  by  with  the  eye  of  faith,  and  making  nothing 
of  thefe  hindrances,  acknowledged  the  Lord  of  Heaven ;  and  proftrating 
himfelf  in  mind  before  Him,  Lord,  remember  me,  laid  he,  when  Thou 
comeft  in  Thy  Kingdom.  Seeft  thou  of  what  good  things  the  Crofs  was 
the  caufe  ?  Tell  me  :  thou  fpeakeftof  a  Kingdom.  What  doft  thou  behold 
of  that  fort  ?  What  thou  feeft  is  the  Crofs  and  the  Nails.  But  that  veiy 
Crofs,  faith  he,  is  the  Symbol  of  a  Kingdom.  It  is  for  this  reafon  that  I 
call  Him  a  King,  becaufe  I  fee  Him  crucified.  For  it  is  the  part  of  a  king 
to  die  for  His  fubjefts.  Himfelf  faid.  The  Good  Shepherd  giveth  His  life 
tor  the  Iheep.  Therefore  the  Good  King  alfo  giveth  His  life  for  His  fubjefts. 
Since,  then,  He  hath  given  His  Life,  I  call  Him  King  :  LoRD,  remember 
me  when  Thou  comeft  in  Thy  Kingdom. 

PARIS.  ROMAN. 

R.  I  have  delivered  My  beloved 
into  the  hands  of  the  wicked  :  Mine 
heritage  is  unto  Me  as  a  lion  in  the 
wood :  the  adverfary  hath  roared 
againft  Me,  faying.  Gather  ye  toge- 
ther, and  make  hafte  to  devour 
Him :  they  have  laid  Me  in  a  wil- 
dernefs,  and  all  the  earth  mourneth 
for  My  fake  :  *  For  there  is  none 
found  to  acknowledge  Me,  and  to  do 
Me  good.  V.  Men  without  pity 
have  rifen  up  againft  Me,  and  have 
not  fpared  My  Soul.     For  there. 


R.  And  when  the  foldiers  had 
fcourged  Je«us,  they  put  on  Him  a 
purple  robe,  and  a  crown  of  thorns, 
and  began  to  falute  Him,  Hail,  King 
of  the  Jews  :  and  *  they  fmote  Him 
on  the  Head  with  a  reed,  and  did  fpit 
upon  Him.  F.  I  gave  My  back  to 
the  fmiters,  and  My  cheeks  to  them 
that  plucked  off  the  hair.  I  hid  not 
My  face  from  fhame  and  fpitting. 
They  fmote  Him.  (S.  Mark  xv. 
16,  &c.     Ifaiah  1.  6.) 


NOCTURN    III, 

LeSiion  7. — From  the  Epiftle  of  Blefl"ed  Paul  to  the  Hebrews.f 

Seeing  then  that  we  have  a  great  High  Prieft,  that  ispaflfed  into  the  heavens, 
Jesus  the  Son  of  God,  let  us  hold  faft  our  profeflTion.     For  we  have  not  an 

f  The  Roman  le6lion  commences  a  little  further  back. 


3 1     Good  Friday  :  Roman  and  Parijian  Breviaries. 

high  prieft  which  cannot  be  touched  with  the  feeling  of  our  infirmities  ;  but 
was  in  all  points  tempted  like  as  we  are,  yet  without  fin.  Let  us  therefore 
come  boldly  unto  the  throne  of  grace,  that  we  may  obtain  mercy,  and  find 
grace  to  help  in  time  of  need.  For  every  high  prieft  taken  from  among  men 
is  ordained  for  men  in  things  pertaining  to  God,  that  he  may  offer  both 
gifts  and  facrifices  for  fins  :  who  can  have  compaffion  on  the  ignorant  and  on 
them  that  are  out  of  the  way;  for  that  he  himfelf  alfo  is  compalfed  with  in- 
firmity. And  by  reafon  hereof  he  ought,  as  for  the  people,  fo  alfo  for  himfelf, 
to  offer  for  fins. 


/?.  They  took  Jesus,  and  led  Him  R.  They  delivered    Me    up    Into 

away.  *    And  Jesus,  bearing  His  the   hands  of  the  wicked,   and  caft 

Crofs,  went  forth  unto  a  place  which  Me  out  among  the  traufgreffors,  and 

is  called  the  place  of  a  (kull.  F.  And  fpared  not  My  foul.     The  mighty 

Abraham  took  the  wood  of  the  burnt  men  gathered  together  againft  Me :  » 

offering,  and  laid  it  upon  Ifaac  his  and   like  giants  they   ftood   againft 

fon.   And  Jesus.    (S.  John  xix.  i6.  Me.     F.  Strangers  have  rifen  againft 

17.     Gen.  xxii.  6.)  Me,  and  mighty  men  fought  after 

my  foul.     And  like  giants. 

LeSlion  8. 

And  no  man  taketh  this  honour  unto  himfelf,  but  he  that  is  called  of 
God,  as  was  Aaron.  So  alfo  Christ  glorified  not  himfelf  to  be  made  an 
high  prieft;  but  he  that  faid  unto  him.  Thou  art  my  Son,  to  day  have  I 
begotten  thee.  As  he  faith  alfo  in  another  place.  Thou  art  a  prieft  for 
ever  after  the  order  of  Melchifedec.  Who  in  the  days  of  his  flefh,  when  he 
had  offered  up  prayers  and  fupplications  with  ftrong  crying  and  tears  unto 
him  that  was  able  to  fave  him  from  death,  and  was  heard  in  that  he  feared; 
though  he  were  a  Son,  yet  learned  he  obedience  by  the  things  which  he  fuf- 
fered ;  and  being  made  perfeft,  he  became  the  author  of  eternal  falvation 
unto  all  them  that  obey  him ;  called  of  God  an  high  prieft  after  the  order 
of  Melchifedec. 

PARIS.  ROMAN. 

R.  They  crucified  Jesus,  and  the  R.    The   traitor   delivered  Jesus 

thieves,  fhe  one  on  the  right  hand,  to  the  chief  priefts  and  elders  of  the 

and  the  other   on  the   left.     Then  people.  •    And  Peter  followed  afar 

faid  Jesus  :  •  Father,  forgive  them  ;  off,  that  he  might  fee  the  end.  F.  And 

for  they  know  not  what  they   do.  they  brought  Him  to  Caiaphas,  the 

F.  He  was  numbered  with  the  tranf-  Chief-Prieft,  where  the  Scribes  and 

grefTors,   and    He   bare   the   fins   of  Pharifees   were    gathered    together, 

many,    and    made    interceffion    for  And  Peter, 
the    tranfgrelTors.      Father,   forgive 
them.  (S.  Luke  xxiii.  33,  34.  Ifaiah 
liii.  II.) 

LeHion  9. 

And  they  truly  were  many  priefts,  becaufe  they  were  not  fuffered  to  con- 
tinue by  reafon  of  death  :  but  this  man,  becaufe  he  continueth  ever,  hath  an 
unchangeable  pricfthood.  Wherefore  he  is  able  alfo  to  fave  them  to  the 
uttcrmoft  that  come  unto  God  by  him,  feeing  he  ever  liveth  to  make  inter- 
ceffion for  them.  For  fuch  an  high  prieft  became  us,  who  is  holy,  harmlefs, 
undefiled,  feparate  from  finners,  and  made  higher  than  the  heavens ;  who 


Good-Friday  Refponfes.  Jj 

needeth  not  daily,  as  thofe  high  priefts,  to  offer  up  facrifice,  firft  for  his  own 
fins,  and  then  for  the  people's :  for  this  he  did  once,  when  he  offered  up 
himfelf. 

PARIS.  ROMAN. 

R.     He    was    wounded   for    our         R.    Mine  eyes  are  darkened  with 
tranfgreffions,   He   was   bruifed   for     weeping  :  for  My  comforters  are  far 
our  iniquities  ;   *  The  chaftifement     from  Me.     Behold,  all  people,  *  if 
of  our  peace  was  upon   Him,   and     there  be  any  forrow  like  unto  My 
with  His  ftripes  we  are  healed.  F.  He     forrow.     F.  O  all  ye  that  pafs  by. 
His  own  Self  bare  our  fins  in  His     behold   and  fee.      If  there.      Mine 
own   Body  on   the  Tree,  that  we,     eyes, 
being  dead  unto  fin,  might  live  unto 
righteoufnefs.  The  chaftifement.  He 
was  wounded  ....  healed.     (Ifaiah 
liii   f.      I  Pet.  ii.  24.) 

The  beauty  of  theje  rejponJ*es,  and  especially  of  thoje  from 
the  Paris  Breviary,  is  evident.  Even  in  this  injlance,  however, 
it  may  be  doubted  whether  the  latter  are  not  too  much  didaflic, 
and  too  little — which  is  the  very  ejjence  of  all  Church  ritual — 
dramatic.  The  rule  which  makes  them  always  taken  from 
Scripture  is  frequently  fatal  to  effect.  The  truth  of  this  remark 
is  more  eajily  feen  on  the  fejlivals  of  martyrs  or  other  Jaints,  where 
their  words,  or  the  circumjlances  of  their  pajjion,  are,  in  other 
Breviaries,  worked  into  the  rejponjes.  A  Jlriking  injlance  of  the 
beauty  of  this  occurs  in  the  Fejlival  of  S.  Agnes  :  we  quote 
from  the  BenediSine  Breviary,  as  the  fullejl. 

After  the/r/?  ledion  : — 

R.  Celebrate  we  the  feaft  of  the  holy  Virgin  ;  how  blefTed  Agnes  fuf- 
fered,  let  us  recall  to  memory :  in  the  thirteenth  year  of  her  age  fhe  loft  death 
and  found  life  :  «  becaufe  fhe  loved  the  alone  Author  of  Life.  F.  Reckoned 
by  years,  hers  was  infancy :  but  the  old  age  of  her  mind  was  venerable. 
*  Becaufe.  II.  [reciting  the  words  of  S.  Agnes]  R.  He  hath  rounded  my 
neck  and  my  arms  with  precious  ftones.  He  hath  given  to  my  ears  inefti- 
mable  pearls :  «  and  He  hath  endued  me  with  bright  and  fparkling  gems. 
r.  He  hath  fet  a  fign  on  my  face,  that  I  fhould  own  no  lover  but  Himfelf. 
»  And  he  hath.  III.  R.  Christ  I  love,  into  Whofe  bridal-chamber  I  fhall 
enter :  Whofe  Mother  is  a  Virgin,  V7hofe  Father  knows  not  woman,  the 
melody  of  Whofe  notes  already  refounds  in  my  ear.  *  Whom,  when  I  fhall 
have  loved,  I  am  chafte:  when  I  fhall  have  touched,  I  am  pure:  when  I 
fhall  have  received,  I  am  a  virgin,  r.  With  the  ring  of  His  faith  He  hath 
plighted  me  to  Himfelf :  and  hath  adorned  me  with  pricelefs  jewels.  •  Whom, 
when.  IV.  R,  Come,  Bride  of  Christ,  receive  the  Crown  which  the  Lord 
hath  prepared  for  thee  for  ever :  for  Whofe  Love  thou  haft  poured  forth  thy 
blood :  •  and  thou  haft  entered  with  Angels  into  Paradife.  F.  Come,  My 
eleft,  and  I  will  fet  thee  upon  My  Throne,  becaufe  the  King  hath  defired 
thy  beauty.  *  And  thou  haft.     Glory.     And  thou  haft. 

Another  ufe  of  theJe  rejponjes  is,  that  where  the  lejfons  are 
ferial — or  from  the  Common — they  may  be  diverted,  fo  to  fpeak, 
into  the  channel  proper  for  the  day.     A  thoujand  beauties  will 

D 


34  Sunday  Rejponfes. 

thus  exhibit  themjelves  in  the  ordinary  leftions,  varying  almojl 
prijmatically  according  to  the  light  thrown  upon  them  from  the 
rejponjes. 

Thofe  for  ordinary  Sundays  are  for  the  mojl  part  taken  from 
that  portion  of  Scripture  into  which  they  are  interwoven.  Thus, 
in  the  Roman  Breviary,  the  three  firjl  ledions  for  the  fourth 
Sunday  after  Pentecojl,  relate  the  fight  of  David  with  Goliath. 
The  rejponjes  are  : — 

I.  R.  Prepare  your  hearts  unto  the  Lord,  and  ferve  Him  only  :  «  and  He 
will  deliver  you  out  of  the  hands  of  your  enemies,  V.  Turn  unto  Him  with 
all  your  hearts,  and  put  away  the  ftrange  gods  from  the  midft  of  you.  #  And 
He.  II.  R.  God,  Who  heareth  all,  fent  His  Angel,  and  took,  me  from  my 
father's  fheep :  ♦  and  anointed  me  with  the  oil  of  His  Mercy.  F.  The 
Lord,  Which  delivered  me  out  of  the  paw  of  the  lion,  and  out  of  the  paw 
of  the  bear:  •  anointed.  III.  R.  The  Lord,  Which  delivered  me  out  of 
the  paw  of  the  lion,  and  out  of  the  paw  of  the  bear  :  #  He  Ihall  deliver  me 
from  the  hands  of  mine  enemies.  F.  God  hath  fent  forth  His  mercy  and 
truth  :  and  hath  delivered  my  foul  from  the  midft  of  the  lion's  whelps.  #  He 
(hall.     Glory.     He  (hall. 

The  manner  in  which  the  ferial  refponjes  are,  in  the  Roman 
Breviary,  taken  from  thofe  of  the  Sunday,  though  Jet  forth  at 
length  in  the  Rubrics,  is  too  elaborate  for  explanation  here. 
The  Paris  rule  is  Jimpler :  *'  In  the  Ferial  Office  (Pajchal-tide 
"  excepted)  the  rejponjes  are  taken  from  the  preceding  Sunday 
"  (unlefs  it  be  otherwije  ordered,  or  there  be  proper  rejponjes 
"  ajjigned  for  the  feria  in  quejlion).  They  are  taken  alternately 
*'  from  the  ijl  and  2nd  no6!urn,  in  this  order :  Monday,  Wed- 
"  nejday,  and  Friday,  from  the  firjl;  Tuejday,  Thurfday,  and 
*'  Saturday,  from  the  jecond  noflurn."  The  ground-work  of  the 
Roman  rule  is  the  Jame. 

The  refponjes  of  the  Salijbury  Breviary  are,  for  the  mojl  part, 
where  they  are  peculiar,  of  a  very  inferior  defcription.  Very 
frequently  they  are  in  verfe:  thus,  on  the  Martyrdom  of  S. 
Thomas  of  Canterbury  : — 

R.  I.  Stiipens  livor  Thomae  fupplicio 
Thomae  genus  damnat  exilic. 

*  Omnis  fimul  exit  cognatio. 
y.  Ordo,  fexus,  aetas,  conditio, 

Nullus  gaudet  hie  privilegio.     Omnis. 
R.  II.  Thomas  manum  mittit  ad  fortia, 
Spernit  damna,  fpernit  opprobria. 

*  Nulla  Thomam  frangit  injuria. 

y.  Clamat  cunclis  Thomae  con(tantia 
Omne  folum  eft  forti  patria.     Nulla. 

The  fame  remark  may  be  made  of  the  York  Breviary.  Take, 
for  injlancc,  the  rcfponfcs  on  S.  Cuthbert's  day  : — 

R.  I.  Cuthbcrtus  puer  bonne  indolis  pervigil  nodurnis  infiftens  hymnis  « 
Aydani  Epifcopi  animam  in  coelum  fcrri  videt  ab  angelis.     F,  Cum  pafto- 


Te  Deum :  when /aid.  35 

ribus  ovium  pofitus  paftor  animarum  Deo  praseleftus  mente  et  vultu  fupernis 
intentus  *  Aydani.  R.  II.  In  fanftis  crefcens  virtutibus  almus  vir  Cuth- 
bertus,  defpeftis  hujus  cadiici  feculi  rebus,  venerabilis  ac  per  cunfta  digne 
laudabilis  «  faftus  eft  monachus.  F,  Corpora,  mente,  habitu,  fa6tifque 
probabilibus,  caftris  Dominlcis  afTociatus.    »  Faftus. 

Both  theje  examples  are  aljb  injlances  of  that  kind  of  rejponjb- 
ries  which  we  may  call  the  hijlorical :  /.  e.  where  the  life  of  the 
jaint  whoje  fejlival  it  is,  is  related  in  them,  as  well  as  in  the  lec- 
tions, of  which,  indeed,  they  form  a  kind  of  refume. 

The  lajl  rejponje  of  the  leSions  completed,  or,  in  the  Roman 
ufe,  as  we  have  Jeen,  the  lajl  leSion,  follows,  if  it  is  to  be  faid, 
Te  Deum.  The  Roman  rule  is  this  :  it  is  jaid  on  all  Sundays 
of  the  year,  except  in  Septuagejima  and  Lent ;  from  Eajler  to 
AJcenjion,  daily  (except  on  Rogation  Monday),  and  on  all  fejli- 
vals,  whether  of  three  or  nine  leSions,  except  that  of  the  Holy 
Innocents.  Its  omijjion  on  that  day  arijes  from  the  Jame  feeling 
which  prompts,  in  Jbme  village  churches,  the  ringing  of  a  muffled 
peal  on  that  day :  e.  g.  in  S.  Giles,  Leigh-upon-Mendip,  Somer- 
Jetjhire.  And  this  Jign  of  Jbrrow  on  a  fejlive  occajion  may  pro- 
fitably be  compared  with  the  very  Jingular  cujlom,  now,  or  very 
lately,  objerved  on  Chrijlmas  Eve,  at  All  Saints,  Dewjbury, 
Yorkjhire  :  towards  evening,  one  of  the  bells  is  tolled  after  the 
manner  of  a  pajQlng  bell ;  it  is  called  the  DeviFs  knell,  and  myjli- 
cally  reprefents  that  Satan's  power  was  dejlroyed  by  the  Birth 
of  our  Lord. 

There  are,  however,  great  varieties  of  u]e  with  reJpeS  to  the 
Te  Deum.  In  the  Benedidine  order  it  is  jaid  on  all  Sundays 
both  of  Advent  and  Lent ;  at  Lyons  the  caje  was  the  Jame, 
although  it  was  altered  at  leajl  as  long  ago  as  1780 ;  while  at  S. 
Martin  of  Tours  it  was  Jaid  on  the  Holy  Innocents  till  1635  ; 
as,  we  believe,  it  Jlill  is  at  Paris,  Lyons,  Vienne,  Quimper, 
Chartres,  Laon,  and  other  places.  At  the  verje,  We  therefore 
pray  Thee^  down  to  and  lift  them  up  for  ever,  it  is  a  very  ujual 
praSice  to  kneel. 

Te  Deum  is  immediately  followed,  in  the  Roman  Breviary, 
by  Lauds  (except  on  Chrijlmas  Day).  In  the  Paris,  and  mojl 
other  modern  Breviaries,  it  is  Jucceeded  by  the  Sacerdotal  VerJe, 
e.  g.  on  S.John  Baptijl :  "  F.  My  mouth  jhall  tell  of  Thy  PraiJe, 
R.  And  of  Thy  Salvation  all  the  day  long."  On  Trinity  Sun- 
day :  "  V.  God,  even  our  own  GOD,  Jhall  blejs  us.  R.  And 
all  the  ends  of  the  world  Jhall  fear  Him."  And  this  was  the  ufe, 
as  we  learn  from  Durandus,  of  Jecular  Breviaries  generally.  The 
Benediftine  concludes  differently.  We  have  already  Jeen  that, 
on  fejlivals  of  nine  (or  twelve)  leflions,  the  firjl  of  the  third  noc- 
turn  conjijls  of  the  beginning  of  the  Gojpel  for  the  day,  followed 


26  Ceremonies  connected  with  Te  Deum, 

by  a  homily  on  it.  Te  Deum  finijhed,  the  BenediSine  order 
takes  up  the  Gofpel  from  the  beginning,  reads  it  through  and, 
after  the  rejponje,  Amen^  the  jhort  hymn,  "  Thee  befits  praije, 
Thee  befits  a  hymn,  to  Thee  be  glory,  GOD  the  Father,  SON, 
and  Holy  Ghost,  world  without  end.  Amen,''  is  Jung.  The 
coUeS  for  the  day  concludes  the  office  of  Matins.  An  approxi- 
mation to  the  Benediftine  ufe  is  found  in  the  Paris  Breviary, 
where,  in  churches  "  where  it  is  the  cujlom,"  the  genealogy  of 
our  Lord,  according  to  S.  Matthew,  was  fung  before  the  Te 
Deum  on  Chrijlmas  Day ;  and  that  according  to  S.  Luke  on 
Epiphany.  The  BenediSine  Breviary  does  the  former,  though, 
contrary  to  its  ufual  rite,  after  Te  Deum.  Mojl  of  the  French 
Breviaries  follow  the  Paris ;  Jbme,  as  Dijon  and  Laon,  make 
the  rite  imperative  on  all  churches.  At  S.  Maurice  of  Vienne, 
during  the  ninth  rejponje,  the  Archdeacon  was  robed  with  pecu- 
liar magnificence  in  the  facrijly ;  and,  preceded  by  two  fubdea- 
cons  in  albs,  bearing  tapers,  and  two  in  tunics,  one  bearing  the 
cenjer,  the  other  the  Gojpel — he  went  into  the  juhcy  and  there 
Jang  the  Genealogy.  In  an  ancient  ritual  of  Jargeau,  near 
Orleans,  injpeded  by  Le  Brun,  it  is  Jimply  called  the  Generation 
and  in  the  Salijbury  and  York  Breviaries,  the  ceremonial  of  the 
Generation  both  at  Chrijlmas  and  Epiphany,  was  much  the  fame 
as  at  Vienne. 

It  was  a  favourite  quejlion  among  old  ritualijls,  whether  Lauds, 
the  Orthron  of  the  Greek,  the  Outreniia  of  the  Slavonic,  Church, 
were  a  feparate  office  or  not,  from  Matins.  However  that  may 
be,  it  is  certain  that  now  the  two  offices  are  almojl  always  joined 
in  one. 

Lauds  commence  with  the  O  God,  make  fpeed  to  fave  me,  with 
the  Gloria  and  the  Alleluia,  as  Matins.  We  may  objerve  here, 
what  we  might  equally  well  have  remarked  there,  that  Alleluia, 
according  to  Roman  ufe,  is  not  faid  in  Septuagefima,  though, 
according  to  fome  Gallican  rituals — fuch  was  that  of  Lyons — 
it  was  faid  up  to  the  firjl  Sunday  in  Lent  inclufive.  This 
was  a  nearer  approach  to  the  Mozarabic  Ritual,  which  carries 
it  on  all  through  Lent ;  and  that  of  the  Eajlern  Church,  which 
even  multiplies  it  then. 

The  ufual  Sunday  office  in  the  Roman  Breviary,  which  is  that 
of  all  mediaeval  Lauds,  is  this: — Pfalms  93  and  100  are  faid; 
Pfalms  63  and  67  under  one  Gloria :  Benedicite,  the  three  lajl 
Pfalms,  under  one  antiphon  and  one  Gloria ;  the  Jhort  chapter, 
the  hymn,  the  verficle  and  refponfe,  Benediftus,  and  the  coUcfi 
for  the  day.  The  Pfalms,  which  may  thus  be  confidered  either 
as  five  or  fcven,  have,  of  courfc,  given  rife  to  variety  of  myjli- 
cal  explanations.     The  reafon,  certainly  anything  but  felf-evi- 


Lauds:  Arrangement  of  the  PJalms.  37 

dent,  why  the  63rd  and  67th  PJalms  are  jaid  under  one  Gloria,  is 
explained  to  be,  that  the  firjl  jignrfies  love  of  GOD  ('*  My  Jbul  is 
athirjl  for  GOD,  even  for  the  Living  GOD"),  the  jecond,  love  of 
our  neighbour  ("  Let  the  people  praije  Thee,0  GOD  "),  and  that 
theje  two  are  in  reality  one.  Or  again,  becauje  the  firjl  Pjalm 
represents  the  mijeries  of  this  prejent  world  ("  My  jbul  is 
athirji^''\  in  which  we  cannot  praije  GOD  as  we  would  ;  we  mujl 
therefore  wait  until  that  Life  in  which  He  Jhall,  indeed,  "  have 
mercy  upon  us  and  blejs  us,"  and  "Jhow  the  light  of  His  coun- 
tenance upon  us"  in  the  Beatific  Vijion.  The  63rd  and  67th 
PJalms,  and  the  148th,  149th,  and  150th,  never  vary  at  Lauds, 
becauje.  Jay  the  interpreters,  there  never  was  a  time  in  which  the 
fouls  of  the  righteous  did  not  "  thirjl  for  the  Living  GOD,"  or  in 
which  the  "  LORD  of  Heaven"  was  not  "praijed  in  the  heights ;" 
and  there  never  will  be. 

For  the  firjl  PJalm  at  Lauds,  the  93rd,  is  on  week-days  Jaid 
the  5  ijl,  according  to  the  ancient  and  the  modern  Roman  rule. 
Injlead  of  the  Jecond  PJalm,  namely  the  looth,  they  recite  the 
5th  on  Monday,  the  42nd  on  Tuejday,  the  64th  on  Wednejclay, 
the  90th  on  Thurjday,  the  143rd  on  Friday,  the  92nd  ("  A 
Pfalm  for  the  Sabbath  Day  ")  on  Saturday.  On  all  theJe  days 
follow,  as  we  have  feen,  the  63rd  and  67th  as  one  ;  and  then, 
injlead  of  the  Benedicite,  on  Monday,  the  Song  of  IJaiah, 
(chap,  xii.);  on  TueJHay,  of  Hezekiah ;  on  Wednejday,  of 
Hannah;  on  Thurjclay,  of  Mojes  (Exod.  xv.);  on  Friday,  of 
Habakkuk  ;  and  on  Saturday,  of  MoJes  (Deut.  xxxii.)  ;  Bene- 
didlus  and  the  three  lajl  PJalms  are  always  Jaid. 

The  rule  of  S.  BenediS  for  Lauds,  or,  as  he  calls  them, 
Matins,  on  Sunday  is  this  ;  "  At  Matins  on  the  LORD'S  Day,  let 
there  firjl  be  Jaid  the  67th  PJalm  without  an  antiphon  ;  after 
which  the  51JI  with  Alleluia  ;  after  that  the  ii8th  and  63rd  ; 
then  the  Benedidlions  and  the  Lauds  ( /.  e.  the  Benedicite  and 
the  three  lajl  PJalms)  ;  the  le^lion  from  the  Apocalypje,  by 
heart,  the  Rejponjbry,  the  Ambrojian,  (/.  e.  the  hymn  Mterne 
rerum  Condltor,)  the  Verje,  the  Evangelical  Canticle,  and  it  is 
over.''  The  Evangelical  Canticle  is,  of  courje,  the  BenediSus. 
The  modern  Benedi^lines  (judging  from  the  Augjburg  edition 
of  1758,)  have  Jo  far  receded  from  this  rule,  as  to  Jubjlitute  for 
the  51JI  and  ii8th  PJalms  the  93rd  and  lOOth,  on  all  Fejlivals 
of  Saints,  and  through  oSaves,  and  in  all  Pafchal-tide.  The 
Cluniac  Reform,  however,  of  1686,  which,  whatever  be  its  other 
faults,  (and  we  are  not  dijpojed  to  controvert  the  remarks  of 
Father  J.  B.  Thiers,  in  his  Obfervations  fur  le  Breviaire  de 
Cluni^)  keeps  cloje  to  all  points  ruled  by  S.  Benedifl,  reverts  to 
the  original  rule  of  the  order. 


38  Laudal  Pfalms  in  Paris  Breviary : 

On  week-days,  the  67th  and  5  ijl  P/alms  were  to  be  jaid  ; 
modern  Benedidines  have  dropped  the  firjl  of  theje,  but  the 
Cluniac  Reform  retains  it.  The  two  next  PJalms  were,  on  Mon- 
day, 6,  36  ;  Tuefday,  43»  57  ;  Wednejday,  64,  65  ;  Thurfday, 
88,  90;  Friday,  76,  92;  Saturday,  the  143rd  only,  becauje  the 
Song  of  Deuteronomy  is  divided  into  two  parts,  each  with  its 
Gloria.  S.  Benedict  exprejsly  Jpecifies  that  the  Canticles  are  to 
be  Jaid  on  the  other  days,  "according  to  the  Roman  uje." 

According  to  S.  Benedict's  rule  Lauds  (and  Vejpers,)  were  to 
conclude  with  the  LORD'S  Prayer,  faid  aloud,  (injlead  of fecretly ; 
or  Jecretly  with  the  "  ^.  And  lead  us  not  into  temptation  : " 
"  R.  But  deliver  us  from  evil ;")  in  order  that  twice  a  day  the 
clauje  "  Forgive  us  our  trefpajjes"  might  compel  an  open  ex- 
prejQion  of  forgivenejs  of  others.  S.  Benedift  only  orders  the 
Abbat  to  recite  the  prayers  aloud  ;  but  Durandus  Jeems  to  imply 
that  all  the  monks  recited  it.  He  hints  that  Juch  perfeft  for- 
givenejs could  not  be  expeSed  of  them  at  the  little  Hours,  and 
remarks  that  it  fufficed  if  the  Jun  did  not  Jet  on  their  wrath. 

The  Salijbury  and  York  Breviaries  agree  pretty  clojely  with 
the  Roman,  except  that  after  the  BenediCius  on  Sundays  they  add 
the  123rd  PJalm;  and  all  the  older  Breviaries,  of  whatever 
nature,  Jeem  to  have  a  very  cloje  rejemblance  in  Lauds  to  the 
mediaeval  type,  which  the  Roman  Church  has  exaftly  retained. 

The  Paris  has  very  widely  departed  from  it.  The  beautiful 
rite  of  introducing  into  the  Lauds  of  every  day  thoje  true  Lauds, 
the  three  lajl  Pfalms,  is  gone ;  the  reafon  clearly  being  that,  as 
the  PJalms  were  to  be  Jaid  through  every  week,  the  repeating 
any  of  them  more  than  once  in  that  time  was  merely  an  ad- 
ditional lengthening  of  the  office. 

The  Paris  arrangement  of  Laudal  PJalms  is  this : — 

Sunday,  Pfalms  63,  70,  100,  Benedicite,  148. 

Monday,  Pfalms  92,  136,  in  two,  Song  of  Mofes,  (Exod.  xv.)  [inftead  of 

which,  on  Feftivals,  Ecclefiafticus  39,  15 — 20,]  135. 
Tuefday,  Pfalms  24,  85,  97,  Song  of  Hezekiah,  [inftead  of  which,  on 

Feftivals,  Ecclefiafticus  36,  i — 14,]  150. 
Wednefday,  Pfalms  5,  36,  65,  Songs  of  Ifaiah,  (xii.)  [inftead  of  which,  on 

Feftivals,  the  Song  of  Tobiah,  (xiii.  i — 7,)]  147  (i — 11). 
Thurfday,  Pfalms  80,  108,  in  two,  Song  of  Hannah,  [inftead  of  which, 

on  Feftivals,  1  Chion.  xxix.  10 — 13,]  147.  (11 — end). 
Friday,  Pfalms  51,  74,  in  two,  Song  of  Habakkuk,  [inftead  of  which,  on 

Feftivals,  Ifaiah  xxvi.  r  — 12,]  146. 
Saturday,  Pfalms  17,  in  two,  57,  Song  of  Deuteronomy,  [inftead  of  which 

on  Feftivals,  Song  of  Judith,]  117. 

The  rejl  of  the  Office  is  the  fame  in  arrangement  as  the 
Roman. 

The  French  Breviaries  follow  the  general  arrangement  of  the 


In  other  Breviaries.  39 

Paris  Lauds,  though  the  particular  PJalms  often  vary.  In  Jbme 
Breviaries,  as  that  of  Limoges,  the  Fejlal  Canticles  are  not  given 
ferially,  but  as  proper  in  the  Jeveral  days  when  they  are  jaid — 
in  that  of  Sens,  one  of  the  three  lajl  PJalms  is  always  Jaid,  as 
the  Pfalmus  Laudum :  thus,  on  Sundays,  Wednefdays,  and 
Saturdays,  the  150th;  Mondays  and  ThurJHays,  the  148th; 
Tuejciays  and  Fridays,  the  149th.  The  Cologne,  a  very  me- 
diaeval Breviary,  retains  the  ancient  type. 

Cardinal  Quignon's  Reform  Jimply  gives  two  PJalms  and  a 
Canticle,  with  BenediSus. 

We  will  here  jlop  to  remark  how  very  improper  it  is  in  our  own 
Office  to  Jubjlitute  the  Jubilate  for  the  Benediftus,  except  where 
compelled  by  the  unfortunate  rubric  preceding  the  latter.  For 
exchanging  the  evenjbng  Evangelical  Canticles  for  their  Jub- 
jlitutes  there  can  never  be  any  excuje. 

The  Chapter  for  Laudson  Sundays  from  the  fecond  Sunday 
after  Epiphany  to  Septuagejima,  and  from  the  third  Sunday 
after  Pentecojl  till  Advent,  is  in  the  Roman  Breviary,  that  verje 
in  the  Apocalypje,  "  Blejjing,  and  glory,  and  wijdom,  and  thanks- 
giving, and  honour,  and  power,  and  might,  be  unto  our  GOD  for 
ever  and  ever.  Amen."  At  other  times  it  varies  with  thejeajbn. 
The  Ferial  Chapter  during  the  Jame  time  is,  "  The  night  is  far 
*'  Jpent,  the  day  is  at  hand,  let  us  therefore  cajl  away  the  works  of 
*'  darknejs,  and  let  us  put  on  us  the  armour  of  light.  Let  us  walk 
"  honejlly,  as  in  the  day."  This,  in  the  Benediftine,  and  Jbme 
few  other  Breviaries,  is  followed  by  a  brief  rejponje  on  this  fort. 
"  R.  Heal  my  Jbul  *  For  I  have  Jinned  againjl  Thee.  Heal 
"  my  Jbul.  F.  I  faid,  LORD,  be  merciful  unto  me.  For  I  have 
"Jinned  againjl  Thee.     Heal  my  Jbul." 

Of  the  Hymn  which  follows  the  Chapter,  we  do  not  intend, 
as  we  Jaid  before,  to  Jpeak.  Nor  is  there  anything  in  the  verJe 
and  rejponje  that  follow,  nor  in  the  Antiphon  of  the  Benedidus 
which  need  detain  us. 

On  Chrijlmas  Day,  according  to  the  Paris  Breviary,  injlead 
of  Benediflus,  the  Song  of  IJaiah,  (chap,  xxv.)  is  Jung,  in  which 
it  is  followed  by  one  or  two  of  the  French  offices  :  e.  g.  Chalons- 
fur-Saone ;  the  Breviary  of  Mirepoix  Jubjlitutes  the  Song  of 
Micah. 

In  mojl  of  the  Breviaries  the  Collet  for  the  day  follows,  and 
one  of  the  antiphons  of  S.  Mary  concludes  the  office,  unlejs 
Prime  immediately  Jucceeds.  The  Prayers^  which  follow  on 
Jbme  occajions,  we  Jhall  better  conjider  under  Prime. 

In  mentioning  the  Collect,  we  cannot  help  relating  a  piece  of 
Protejlant  bigotry  to  which  we  were  once  witnejs.  A  gentle- 
man took  up  a  Breviary,  and  read  a  Coiled,  which  ended,  as 


40  Prime  and  Chapter, 

ujual,  thus,  (fay)  "Ad  ccenae  Tuae  convivium  occurramus.  Per." 
^^Per!"  he  exclaimed;  "  PER !  Poor  benighted  creatures! 
You  fee,  injlead  of  our  LORD'S  Name,  they  may  infert  that  of 
any  faint  they  pleafe  ! " 

The  old  verfes,  which  give  the  proper  condujion,  are  : — 

Per  Domlnum  dicas  :  fi  Patrem  Prefbyter  oras. 
Si  Chrillum  memores :  fer  eundem  dicere  debes. 
Si  loqueris  Chrifto  :  qui  'v'vvis  fcire  memento  ; 
Slut  tecum,  fi  fit  CoUeftae  finis  in  ipfo. 
Si  memores  Flamen  :  ejufdem  die  prope  finem. 

Thefe  rules  might  not  unreafonably  be  recalled  by  thofe  whofe 
office  it  is  to  compofe  "  occafional  prayers  "  among  ourfelves. 

We  now  proceed  to  Prime.  The  Sunday  Roman  Office  is 
this  : — After  the  Pater  Nojler,  &c.  and  the  Hymn,  "Jam  lucis 
orto  Jidere,"  which  never  alters,  three  Pfalms  are  faid,  the  54th, 
the  1 1 8th,  and  the  thirty-two  firjl  verfes  of  the  119th,  under  two 
Glorias.  After  this,  when  the  office  is  of  the  Sunday,  the  Atha- 
nafian  Creed  ;  and  this  is  followed  by  the  Jhort  chapter,  and  the 
verficles  and  refponfes  ; — "  O  CHRIST,  SON  of  the  living  GOD, 
"  have  mercy  upon  us  (twice).  V.  Thou  That  Jittejl  at  the 
**  right-hand  of  the  FATHER.  R.  Have  mercy  upon  us. 
"  V.  Glory  be  to  the  FATHER,  and  to  the  SON,  and  to  the 
"  Holy  Ghost.  R.  O  Christ,  Son  of  the  living  God, 
"  have  mercy  upon  us.  V.  Arife,  O  CHRIST,  and  deliver  us. 
"  R.  And  fave  us  for  Thy  mercies'  fake."  After  this  follow  if 
they  are  to  be  faid,  (which  they  are  not  on  Doubles,  nor  within 
06!aves)  the  Preces  or  Suffrages,  with  the  Confiteor^  and  the 
Colled,  ♦*  Almighty  GOD,  Who  hajl  fafely  brought  us  to  the 
beginning  of  this  day,  &c."  with  which  Prime,  properly  fpeaking, 
ends.  It  is  followed  by  the  office  of  the  Chapter.  This  com- 
mences with  the  martyrology  of  the  day,  the  "  V.  Right  dear  in 
the  fight  of  the  LORD,  R.  is  the  death  of  His  faints  ;  "  Jhort 
fuffragcs,  the  Collect,  "  O  Almighty  LORD,  and  everlajling 
God,"  and  after  the  "  V.  Sir,  pray  for  a  blejfmg,"  and  the 
Benediftion,  "  Almighty  GOD  order  our  ads  and  days  in  His 
peace,"  a  jhort  leflion,  of  which  five  are  given  for  various 
feafons  of  the  year,  and  a  benedidion.  The  Ferial  office  is 
much  the  fame,  except  that  the  fhort  ledion  is  different,  and  that, 
injlead  of  the  i  i8th  Pfalm,  there  are  faid,  one  on  each  of  the  five 
firjl  days  of  the  week,  the  24th,  25th,  26th,  23rd,  22nd.  On 
Saturday  none  is  fubjlituted  for  it,  and  this  is  the  cafe  in  all 
Fejlivals.  The  Athanajian  Creed  is  not  faid.  The  variations 
of  Prime  being  fo  Jlight,  and  the  antiphon  only  varying  with  the 
feafon,  this  hour  is  not  alluded  to  in  the  Proprium  de  Tempore. 
Want  of  fpace  forbids  us  to  dwell  on  the  variations  which  the 


Preces  at  Prime.  41 

other  Breviaries  exhibit  from  this  form  :  we  Jhall  only  objerve 
that  the  Paris  Breviary,  while  it  retains  the  hymn  Jam  lucis 
unchanged  for  every  day,  has  varying  Pjalms.  The  Officium  Ca- 
pituli  there  conjijls  of  the  Martyrology  for  the  day,  the  Necrology, 
with  the  De  Profundis,  the  Suffrages,  and  a  Canon  jeleded  for 
every  day,  in  a  kind  of  continued  Jeries  :  thus,  in  the  Meaux 
Breviary;  Sept.  ijl  has  a  canon  on  Rejidence,  2nd — i8th  on 
Zeal  for  Souls  ;  igth — 30th,  on  the  Love  of  Poverty.  Oft.  i, 
2,  againjl  Nepotijm ;  3rd,  4th,  5th,  on  the  care  of  the  Poor  ; 
6 — 10,  on  the  care  of  the  Sick  ;  11 — 25,  on  Confefllon  and  the 
Care  of  Death-beds  ;  &c.  &c.  Theje  canons  are,  in  the  Paris 
Breviary,  given  in  the  regular  courje  of  the  Proprium  de  Tem- 
pore ;  in  other  French  Breviaries,  though  with  the  fame 
arrangement,  they  are  ujually  printed  at  the  end  of  the  volume. 
The  Meaux  Breviary  is  Jingular  in  arranging  the  Canons  as  well 
as  the  leftions,  by  the  days  of  the  year.  In  the  Roman,  injlead, 
the  Preces,  and  De  Profundis  are  Jaid  in  Lent,  and  Advent,  and 
Fajls,  at  the  end  of  Lauds,  to  which  we  have  previoujly  alluded. 
The  fuUejl  Jpecimen  which  we  know  of  the  Laudal  Preces 
occurs  in  the  Liege  Breviary,  and  we  give  them  here,  both  for 
their  extreme  beauty,  and  becauje  they  tend  to  illujlrate  the 
Primal  Preces.  They  may  be  very  profitably  compared  with 
the  Greek  Eftene. 

y.  I  faid,  Lord,  be  merciful  unto  me.  R.  Heal  my  foul,  for  I  have 
finned  againft  Thee.  V.  Let  us  pray  for  every  ftate  ot  the  Church.  R. 
Let  Thy  priefts  be  clothed  with  righteoufnefs,  and  let  Thy  faints  fing  with 
joyfiilnefs.  y.  For  the  peace  and  unity  of  the  Church.  R.  Let  there  be 
peace  in  Thy  might,  and  abundance  in  Thy  towers.  F.  For  our  Bifhop. 
R.  The  Lord  preferve  him,  and  keep  him  alive,  that  he  may  be  blefled  upon 
earth  :  and  deliver  not  Thou  him  into  the  will  of  his  enemies.  F.  For  our 
King.  R.  O  Lord,  fave  the  King;  and  mercifully  hear  us  when  we  call 
upon  Thee.  F.  For  all  Catholic  people.  R.  O  Lord,  fave  Thy  people, 
and  blefs  Thine  inheritance ;  govern  them,  and  fet  them  up  for  ever.  F. 
For  all  our  benefaflors.  R.  Beftow,  O  Lord,  on  all  them  that  do  good  to 
us  for  Thy  Name's  fake,  eternal  life.  F.  For  them  that  travel.  R.  O 
Lord,  give  falvation;  O  Lord,  profper  us  now  :  blefl'ed  is  he  that  cometh 
in  the  Name  of  the  Lord.  F.  For  the  faithful  that  voyage.  R.  Hear  us, 
O  God  of  our  falvation,  Thou  that  art  the  hope  of  all  the  ends  of  the 
earth,  and  of  them  that  remain  in  the  broad  fea.  F.  For  them  that  are  in 
difcord.  R.  And  the  peace  of  GoD,  which  paffeth  all  underftanding,  keep 
your  hearts  and  minds  in  Christ  Jesus.  F.  For  them  that  perfecute  and 
calumniate  us.  R.  Lord  Jesus  Christ,  lay  not  this  fm  to  their  charge, 
for  they  know  not  what  they  do.  F.  For  them  that  are  penitent.  R.  Turn 
Thee  again,  O  Lord,  at  the  laft,  and  be  gracious  unto  Thy  fervants.  F. 
For  them  that  are  in  affliftion  and  captivity.  R.  Deliver  Ifrael,  O  God, 
out  of  all  his  troubles.  F.  For  the  fick.  R.  Send,  O  Lord,  Thy  word, 
and  fave  them  from  their  deftru6lion.  F.  And  for  all  the  faithful  departed. 
R.  Eternal  reft  grant  unto  them,  O  Lord,  and  light  perpetual  fhine  upon 
them.     F.  May  they  reft  in  peace.     R.  Amen.     F.  For  our  fins  and  negli- 


42  Little  Hours. 

gences.  K.  And  for  the  glory  of  Thy  Name,  O  Lord,  deliver  us,  and  be 
merciful  to  our  fins,  for  Thy  Name's  fake.  V.  For  our  brethren  that  are 
abfent.  R.  My  God,  fave  Thy  fervants  that  put  their  truft  in  Thee.  V. 
Send  them,  Lord,  help  from  the  fanftuary.  R.  And  ftrengthen  them  out 
of  Sion.  V.  Be  unto  us,  O  Lord,  a  ftrong  tower.  R.  From  the  face  of 
the  enemy.  V.  O  Lord,  hear  our  prayer.  R.  And  let  our  cry  come  unto 
Thee. — De  Profundii. 

The  three  next  hours,  Tierce,  Sexts,  and  Nones,  are  arranged 
on  Jo  precijely  a  jimilar  plan,  that  they  may  all  be  compre- 
hended in  a  few  words.  The  office  at  each  conjijls  of  the  Pater 
Nojler,  &c.  a  hymn,  (at  Tierce,  Nunc  SanSie  nobis  Spiritus ;  at 
Sexts,  Re£for  potens  verus  Deus ;  at  Nones,  Rerum  Deus  tenax 
vigor ;)  three  PJalms,  /.  e.  Jix  divijions  of  the  1 19th  PJalm,  under 
three  Glorias,  the  Jhort  chapter,  varying  with  the  Jeajbn  of  the 
year ;  verje  and  rejponje  ;  and  (when  the  preces  have  been  jaid 
before)  the  Kyrie  and  Jhort  Jiiffrages ;  the  whole  concluded  by 
the  Proper  Colleft. 

S.  Benedift's  rule  gives  three  divijions  only  (each,  of  courje, 
under  its  own  Gloria,)  of  the  1 19th  PJalm,  for  Tierce,  Sexts, 
and  Nones,  on  Sunday  and  Monday,  and  the  PJalm  is  thus 
finijhed  on  Monday  at  Nones.  The  nine  PJalms,  from  120 — 
1 29,  are  Jaid,  three  at  each  little  hour,  through  every  other  day 
of  the  week. 

The  Paris  and  French  Breviaries  have,  as  we  have  feen, 
varying  PJalms  here,  as  in  the  other  hours.  The  way  in  which 
the  Antiphons  are  regulated  by  thoje  of  Lauds  (where  no  ex- 
press rule  is  given  to  the  contrary),  is  this  :  the  firjl  Antiphon 
of  Lauds  is  Jaid  for  the  PJalms  at  Prime ;  the  |econd,  for  thofe 
at  Tierce ;  the  third,  thoJe  at  Sexts  ;  the  fifth,  for  thoJe  at 
Nones  ;  the  fourth  being  omitted. 

The  only  other  remark  we  Jhall  make  on  the  little  Hours  is 
that  the  Liege  Breviary  has,  on  the  greater  fejlivals,  proper 
coUeSs  for  them ;  an  arrangement  which  is  very  rare.  Thus, 
on  the  Epiphany,  it  has  at  Lauds  the  Jame  colled  as  the  Roman 
and  mojl  other  Breviaries,  which  is  Jubjtantially  the  Jame  with 
that  of  our  own  Prayer-book.  But  the  Collet  for  Tierce  is  : 
"  God,  the  Illuminator  of  all  nations,  grant  that  Thy  people 
"  may  enjoy  perpetual  peace ;  and  pour  into  our  hearts  that 
"Jhining  light,  which  Thou  didjl  injpire  into  the  minds  of  the 
"  Wife  Men,  Thy  SON  our  LORD  jESUS  CHRIST,  Who." 
At  Sexts  :  "  Grant  to  us,  Almighty  GOD,  we  befeech  Thee, 
**  that  Thy  Jalvation,  wonderful  with  a  new  light  from  Heaven, 
"  which  for  the  Jafcty  of  the  world,  as  on  this  day,  Jhone  forth, 
*'  may  ever  arije  in  our  hearts,  that  thereby  they  may  be  renewed, 
"  through  Thy  SoN,jESUS  CHRIST  our  Lord."  At  Nones  : 
♦*  Grant,  we  bejeech  Thee,  Almighty  GOD,  that  the  Nativity 


Vefpers  and  Compline.  4^ 

*'  of  the  Saviour  of  the  world,  made  manifejl  by  the  leading 
"  of  a  Jlar,  may  ever  be  revealed,  and  increaje  in  our  hearts, 
*'  through."  At  the  fecond  Vejpers  :  "  Almighty  and  Ever- 
"  lajling  God,  the  Light  of  Souls,  Who  hajl  confecrated  this 
"  Jblemnity  by  the  firjl-fruits  of  the  eleftion  of  the  Gentiles,  fill 
"  the  world  with  Thy  glory,  and,  the  people  being  Jubdued  unto 
"  Thee,  make  the  brightness  of  Thy  light  to  appear,  through." 
(At  the  firjl  Vefpers,  the  Collet  had  been :  "  Lighten,  O 
"  Lord,  we  bejeech  Thee,  Thy  people,  and  evermore  inflame 
*'  their  hearts  with  the  glory  of  Thy  grace,  that  they  may  without 
"  ceajing  acknowledge  their  SAVIOUR,  and  without  error  ap- 
"  prehend  Him,  Thy  SON,  &c.") 

We  come  to  Vefpers.  After  the  Pater  Nojler,  the  fecular 
Breviaries  give  five,  the  monajlic  four  Pfalms,  each  under  its 
own  Antiphon,  (except  in  Pafchal  time,  when  all  are  faid  under 
Alleluia  ; )  then  the  Jhort  chapter,  which,  on  ordinary  days,  is, 
"  Blejjed  be  GOD,  even  the  Father  of  our  LORD  jESUS 
"  Christ,  the  Father  of  mercies,  and  GOD  of  all  confolation," 
&c. ;  a  beautifully  chofen  leJOfon  after  the  fatigues  of  the  day. 
Then  the  hymns,  varying  with  the  day  of  the  week,  the  verfe 
and  refponfe  ;  the  Magnificat,  with  its  proper  Antiphon  and  the 
proper  Colled.  In  Advent,  Lent,  and  the  Ember  Days,  the 
Preces  and  the  5  ijl  Pfalm  are  faid  after  the  Magnificat.  And 
here  it  is  well  to  obferve  that  the  Sarum  Breviary  retained,  while 
the  Roman  has  dropped,  the  original  cuflom  of  ending  every  one 
of  the  Hours,  on  all  days  not  Doubles,  with  Pfalm  li. 

The  French  Breviaries  give  varying  Jhort  chapters  at  Vef- 
pers, according  to  the  day  of  the  week. 

It  is  as  Antiphons  to  the  Magnificat  that  the  famous  O's  are 
faid.  On  Dec.  17th,  "O  Sapientia;"  i8th,  "O  Adonai;" 
19th,  "  O  Radix  Jejfe  ; "  20th,  "  O  Clavis  David  ; "  21JI,  "  O 
Oriens  ; "  22nd,  "  O  Rex  Gentium  ; "  23rd,  "  O  Emmanuel." 
The  Englijh  Breviaries  added,  "  O  Virgo  Virginum,"  and  (on 
the  20th  and  21JI,)  "O  Thoma  Didyme,"  beginning  the  O's  on 
the  i6th  injlead  of  the  17th  of  December,  (as  marked  in  our 
prefent  Calendar.)  Some  of  the  French  Breviaries,  as  that  of 
Moulins,  begin  the  O's  on  the  15th  ;  having  on  the  2i]l,  "  O  Spe- 
culum ;"  and  on  the  23rd,  "  O  Rex  Ifrael."  The  Liege  begins 
them  on  the  i8th,  adding,  on  the  24th,  "  O  Summe  Artifex." 

It  now  only  remains  to  fay  a  word  about  Compline.  This 
commences  with  the  Jube  Domine  benedicere :  the  Benedidion, 
"Almighty  GOD  grant  us  a  quiet  night  and  a  perfeft  end  :" 
the  Leftion,  "  Be  fober,  be  vigilant,"  he.  :  the  Confiteor  and 
the  four  Pfalms,  4,  30  (i — 6),  91,  130,  under  one  Antiphon. 
The  Benedidine  Breviary  omits  the  2nd  of  thefe,  except  on  the 
la/l  nights  of  Holy  Week.    Then  the  hymn,  Te  Lucis  ante  ter- 


44  Local  Saints. 

minum,  (which  in  the  EngHJh  Breviaries  varied  with  the  jeajbn) : 
thejhort  chapter  from  Jeremiah,  "  But  Thou  art  in  us,  O  LORD, 
"  and  Thy  Holy  name  is  called  upon  us  :  leave  us  not,  O  LORD 
**  our  God  : "  the  verje,  "  Into  Thine  hands  I  commend  my 
*'  jpirit,"  &c.  :  the  Song  of  Simeon,  the  Preces^  when  they  are 
to  be  /aid,  the  beautiful  Colled,  **  Vijlta  quaejumus,"  and  an 
Antiphon  and  Prayer  of  the  Virgin.  The  oihce  is  concluded 
with  the  Lord's  Prayer  and  Belief,  that  the  Church's  children 
may  lie  down  to  rejl  with  the  faith  of  their  Mother  on  their 
lips.     By  monajlic  rule,  Jpeech  was  forbidden  after  Compline. 

On  the  variations  of  this  office  we  have  not  left  ourjelves 
/pace  to  dwell.  The  French  Breviaries  change  the  Pjalms  with 
the  day  of  the  week,  and  Jbme  even  appoint  proper  lejjbns,  thus 
utterly  jpoiling  the  beauty  of  this  quiet  fervice,  the  monotony  of 
which  is  exprejsly  calculated  for  the  lajl  weary  hour  of  the  day. 

Before  we  conclude,  we  wijh  to  Jay  a  few  words  on  the  Jelec- 
tion  of  Saints  commemorated  in  the  Breviary,  becauje  certainly, 
in  Jbme  of  the  modern  ujes,  a  very  great  reform  is  needed  here. 
We  have  no  reajbn  to  complain  that  any  religious  order  Jhould 
by  preference  commemorate  its  own  Saints.  Yet  we  do  think 
that  Juch  a  lijl  of  greater  Doubles,  as  the  prejent  Francijcan 
Breviary  gives, — we  are  quoting  from  the  Mechlin  edition  of 
J  848, — can  Jcarcely  be  tolerated.  They  are  thefe  :  The  Dedi- 
cation of  the  two  famous  Francijcan  Churches  of  S.  Mary  de 
Portiuncula  and  S.  Francis  at  Afllji  (Jee  Mr.  Webb's  Conti- 
nental Ecclejiology,  p.  455) ;  the  Transfiguration ;  the  Exal- 
tation of  the  Crojs  ;  the  Sacred  Heart ;  the  Betrothal,  Seven 
Dolours,  Vijitation,  Heart,  Name,  Seven  Dolours  again,  Pa- 
tronage, Prejentation,  ExpeSation,  Rojary,  of  the  Blejjed 
Virgin  Mary ;  the  Fejlivals  de  Mercede,  ad  Nives,  and  under 
the  title  of  "  the  Help  of  Chrijlians,"  the  Tranjlation  of  the 
Houje  of  Loretto,  (Jurely  this  fejlival  Jhould  at  once  be  put 
down  by  authority ;)  S.  Michael,  S.  Gabriel,  S.  Joachim,  both 
Cathedrae  of  S.  Peter,  S.  Peter  ad  Vincula,  S.  John  Port.  Lat., 
Converjionof  S.  Paul,  Decollation  of  S.  John  Baptijl,  S.  Bar- 
nabas, and  then  the  following  liJl :  — 

Beatified  by  Canonized  by 

S.  Flclelis  a  Sigmaringa,  M.  1622. 

B.  Lucius Pius  VI. 

S,  Felix  a  Cantilicio Urban  VIII.  .     .     Clement  XI 

S.  Ivo Clement  VI. 

B.  JohnofPrado,  M Benedia  XIII. 

Tranllation  of  S.  Francis. 
B.  Benvenutus. 

S.  I fabel  of  Portugal Urban  VIII. 

Martyrsof  Gorkom,  1573     .     .     .    Clement  X. 


^he  Colbert  Breviary.  45 

Beatified  by  Canonized  by 

(At  Rome.)  The  miraculous  mo- 
tion of  the  eyes  in  fome  images  of 
the  Blefled  Virgin. 

B.  Elzear. 

S.  Agnes  of  Affifi  (fifterof  S.  Clara.) 

B.  Leonard  a  Portu  Mauricio     .     .    Pius  VI.  (who  had  known  him.) 

Invention  of  S.  Francis. 

B.  Andrew  de  Comitiis    ....    Innocent  XIII. 

S.  Jofeph  a  LeonifTa Clement  XII.      .     Benedlft  XIV. 

B.  Andrew  de  Strinconio,  1687. 

B.  Joan  of  Valois  (divorced  wife  of 

Louis  XI.) BenediaXIV. 

S.Conrad Leo  X.       ...     Paul  III. 

B.  John  of  Parma Pius  VI. 

B.  Angela  of  Fulgino. 

Now  we  do  call  it  intolerable  that  Saints  fo  completely  local 
as  many  of  the  above  jhould  be  allowed  to  take  precedence  of 
thoje  whoje  fame  is  world-wide  ;  Juch  as  the  Eight  Doctors  of 
the  Church  ;  as  the  Martyrs  S.  Agnes  and  S.  Vincent ;  as 
S.  Leo  I.,  S.  Ignatius  of  Antioch,  or  S.  Mary  Magdalene. 
This  is  to  turn  an  order  into  a  clique.  The  caje  is  the  jame 
with  other  monajlic  Breviaries  ;  and  in  particular,  though  not  to 
juch  an  extent,  with  that  of  the  Augujlinians.  That  at  leajl 
three-fourths  of  the  principal  holidays  of  theje  late  Breviaries 
Jhould  have  been  appointed  only  within  the  lajl  250  years,  is 
another  remarkable  phenomenon. 

Although  we  Jaid,  at  the  commencement  of  this  paper,  that 
we  did  not  intend  to  treat  of  the  Breviary  except  as  a  choral 
book,  and  had  no  purpoje  of  entering  into  the  quejlion  of  its 
Jblitary  recitation,  we  cannot  refrain  from  mentioning  the  Bre- 
viarium  Colbertinum.  The  celebrated  minijler  of  France,  Colbert, 
was  in  the  habit,  for  many  years,  of  reciting  the  Breviary  daily. 
He  at  firjl  employed  the  Roman,  and  then  the  Parijian  uj*e  ;  but 
finding  much  in  both  that  was  more  appropriate  for  the  choir  than 
for  private  recitation,  especially  when  the  reciter  was  a  layman, 
he  had  the  book  in  quejlion  drawn  up  for  his  own  devotions.  It 
is  a  handjbme  8vo.  of  about  780  pages,  very  much  Jimplified  ; 
for  injlance,  there  is  but  one  Antiphon  to  each  hour, — the  ferial 
Pfalms  are  always  Jaid, — and  there  are  no  leftions,  becauje 
Colbert  read  the  Bible  yearly  through,  after  an  arrangement  of 
his  own.  There  is  a  French  preface,  in  copper-plate,  written 
evidently  after  Colbert's  death.  Some  of  the  hymns  were  com- 
pojed  on  purpoje  for  this  Breviary.  The  Calendar  is  curious 
for  calling  the  two  Sundays  after  Chrijlmas  the  firjl  and  fecond 
Sundays  after  Advent :  and — as  Quignon's  Breviary  alfo  does — 


46  Roman  Theory  and  Roman  FraElice. 

for  naming  the  Sundays  which  occur  either  after  Epiphany  or 
before  Advent,  prima,  jecunda,  &c.  Dominica  Vagantium. 

Yet  of  one  thing,  in  conclujion,  it  Jeems  proper  to  remind  the 
reader,  lejl  the  glitter  of  fo  magnificent  an  array  of  Jevenfold 
devotion  jhould  blind  the  eyes  of  any  to  the  real  Jlate  of  the 
matter.  Except  in  monajlic  bodies,  the  Breviary,  as  a  Church 
office,  is  fcarcely  ever  ufed  as  a  whole.  You  may  go — we  do 
not  fay  from  Church  to  Church,  but  from  Cathedral  to  Cathedral 
of  central  Europe,  and  never  hear — never  have  a  chance  of 
hearing — Matins,  fave  at  high  fejlivals.  In  Spain  and  Portugal 
it  is  Jbmewhat  more  frequent ;  but  there,  as  everywhere,  it  is  a 
clerical  devotion  exclujively.  But  anywhere,  as  we  had  occajion 
to  Jay  in  a  previous  number,  "  to  find  in  a  village  church  a  Priejl 
who  daily  recited  his  Matins  publicly  would  be  a  phenomenon." 
Then,  again,  the  lejjer  Hours  are  not  often  publicly  Jaid, 
except  in  Cathedrals,  and  then  principally  by  aggregation, 
and  in  connexion  with  Majs.  Vejpers  is  the  only  popular 
Jervice  ;  and  that,  in  connexion  with  the  BenediSion,  Jeems  to 
be  put  forward  by  Englijh  Ultramontanes  as  the  congregational 
Jervice  of  the  Roman  Church  of  the  Future.  Our  readers  will 
remember  that  Jbme  time  ago  we  made  a  Jlatement  characterized 
by  many  perjbns  at  the  period  as  "  Jlartling,"  that  "  in  no 
national  Church  under  the  Jun  are  ^o  many  Matin  Services  daily 
Jaid  as  in  our  own."*  An  Anglo-Roman  Priejl  Jhortly  after- 
wards Jlrongly  and  publicly  remonjlrated  about  certain  other 
Jlatements  contained  in  the  Jame  number  of  the  Chr'ijiian  Re- 
membrancer. But  of  this  point  he  took  no  notice ;  and  there- 
fore, we  may  fairly  prejume,  allowed  its  truth.  We  feel  it  only 
right  to  dwell  on  this ;  becauje,  having  had  occajion  in  the 
preceding  pages  to  enlarge  with  Jo  much  admiration  on  the 
Roman  theory,  we  are  bound  not  to  Jhut  our  eyes  to  Roman 
practice. 

We  thus  conclude  the  very  brief  Jketch  which  alone  our 
limits  have  allowed  us  to  offer.  It  would  be  our  wijh  to  render 
it  more  perfeS,  by  adding,  at  fome  future  time,  a  few  more  re- 
marks on  the  other  contents  of  the  Roman  Breviary  and  of  the 
Ritual,  and  an  account  of  the  Ambrojian  and  Mozarabic  Rites. 

•  See  this  in  the  fubfequent  paper  on  "  Daily  Service." 

Hate  referred  to  at  p.  1 7. 
[The  reader  will  obferve,  that  of  thefc  tropes,  only  one  in  the  firft  batch 
forms  a  perfeft  hexameter  without  eUifon :  two  in  the  fecond  :   all  in  the 
third.     I  fuppofe  this  is  to  fymbolife  the  gradual  advance  to  perfeftion  from 
the  Jewifh  to  the  Chriftian,  and  thence  to  the  Heavenly  Church.] 


II. 

THE  COLLECTS  OF  THE  CHURCH.* 


HAVE  been  Jludying,"  jaid  General  PaoH  to 
Dr.  Johnjbn,  "  the  ecclejiajlical  writers  of  the 
Middle  Ages."  "  Why,  Jir,"  replied  Johnfon, 
"  they  are  very  curious."  The  one  and  the 
other  fpoke  of  the  purjiiit  as  of  Jbmething  which 
might  occupy  jbme  jix  or  eight  weeks  of  a  bujy 
man's  leijiire  time  :  and  that  was  about  the  idea  which  the  lajl 
century  had  formed  of  the  various  Church  works  and  Church 
Jciences  of  the  Middle  Ages.  Notice  how  completely  fuch  books 
even  as  Wheatley's  ignore  all  liturgical  writers  previous  to  the 
Reformation  ;  how  to  him,  and  to  Juch  as  him,  the  Millennium, 
which  elapjed  between  the  time  of  Jujlinian  to  that  of  Luther, 
is  a  pure  blank.  How  little  could  the  men  of  that  generation, 
fo  wije  in  their  own  conceit,  [o  contentedly  and  equally  anathe- 
matizing Rome  on  the  one  hand,  and  Methodifm  on  the  other, 
form  an  idea  of  the  dijlinft  and  jeparate  Jciences,  each  of  them 
not  to  be  acquired  by  the  labour  of  a  life,  which  the  narrowejl 
boundary  of  the  term  Ecclejiology  mujl  needs  embrace  !  Art  on 
the  one  Jide,  Antiquarianijm  on  the  other.  Art,  with  her  Jepa- 
rate divijions  of  architedure,  mujic,  painting,  and  the  crafts  and 
mechanical  Jludies  that  minijler  to  all  theje  ;  the  precious  works 
of  the  needle,  in  which  England  by  the  conjent  of  all  Jlood  firjl ; 
the  various  Jchools  of  glafs-painting,  the  work  of  the  potter,  the 
enamels  of  Limoges,  the  manipulation  which  could  raije  a 
Quentin  Matjys  to  the  very  firjl  rank  of  artijls,  and  endue  the 
flowers  of  the  field  with  the  cold  metallic  life  of  iron  and  brajs ; — 

*  Ancient  Collefts  and  other  Prayers,  for  the  Ufe  of  Clergy  and  Laity ; 
felected  from  various  Rituals,  By  William  Bright,  M. A.,  Fellow  of  Uni- 
verfity  College,  Oxford,  Theological  Tutor  of  Trinity  College,  Glenalmond. 
Oxford  and  London  :  J.  H.  and  James  Parker. 


48  Art-treqfures  of  the  Church. 

all  this  on  the  one  Jide  :  on  the  other,  the  gradual  compilation  of 
Liturgy,  Office,  Sacramentary,  the  living  kernel  of  devotion  en- 
Jhrined  in  its  art-Jhell,  the  breath  of  life,  animating  the  otherwije 
worthless,  though  glorious,  forms  of  mediaeval  jkill.  On  which 
of  theje  fubjefts  might  not  volumes  on  volumes  be  written  ?  On 
Hagiology?  Let  thoje  patient  Fathers  of  Brujjels,  now  in  the 
third  century  of  their  labour,  toiling  on  with  the  Bollandijl  Odo- 
ber,  anjwer  the  quejlion.  Then  we  need  a  hijlory  of  the  MijQal, 
tracing  it  out  in  its  various  European  families.  We  want  the 
wealth  that  can  firjl  amafs  a  library  full  of  thoJe  invaluable  In- 
cunabula, printed  according  to  the  uj*e  of  all  the  more  celebrated 
Churches  of  Europe ;  from  thoje  which  Norway  gave  us,  the 
Mijjale  Nidrojienje  and  Upfalenje,  to  thofe  of  Seville  and  Evora 
in  the  far  Jbuth,  and  thoJe  of  Dantzic,  Strigonia,  and  Cracow, 
on  the  confines  of  the  Eajlern  Church ;  glorious  tomes  bound  in 
half-inch  oak  or  chejlnut,  armed,  and  nobbed,  and  Jludded  with 
wrought  brajs  or  Jilver,  Jcaled,  tortoife-fajhion,  with  metallic 
lappets,  and  bound  together  by  the  hogjkin  back,  relic  of  boars 
that  had  fattened  themjelves  plentifully  in  great  forejls  of  beech  ; 
thoJe  volumes  that  have  initials  of  Juch  marvellous  Jplendour, 
with  flowers  and  fruitage  curling  down  the  Jide  of  the  page,  or 
Jymbolijing  in  their  very  pattern  the  meaning  of  the  Epijlle  or 
Gofpel  which  they  prelude.  All  theje  books  have  to  be  coUeded, 
divided  according  to  their  families,  need  their  hijlories  related, 
their  various  developments  and  corruptions  jet  forth,  till  the  out- 
break of  the  Reformation  on  the  one  jide,  or  the  all-grajping,  all- 
levelling  interference  of  Rome  on  the  other,  drove  them  from  the 
cathedral  choir  into  the  royal  or  municipal  library.  And  if  the 
MiJJal  needs  this  hijlory,  equally  fo  does  the  Breviary.  Let  the 
reader  try,  as  the  writer  has  done  for  nearly  twenty  years,  and 
he  will  find  that  Jcarcely  a  third-rate  town  in  France  or  Germany 
but  will  yield  him,  in  its  library,  jbme  ancient  Breviary  of  a  family 
hitherto  unknown  to  him.  We  could  jpecify,  at  the  prejent  mo- 
ment, between  three  and  four  hundred  of  a  date  anterior  to  the 
Reformation ;  and,  in  all  probability,  that  amount  is  not  the  half 
that  diligent  examination  could  produce.  What  further  are  we 
to  fay  of  Hymnology,  the  hijlory  of  which  remains  Jlill  to  be 
written  ?  What  of  the  endlejs  genera  of  Antiphons  and  Re- 
jponjcs  ?  What  of  Antiphonaries,  Sequentiaries,  Graduals,  Pro- 
ccjjionals,  Bcnediftionals,  and  their  countlefs  varieties  ?  Surely 
this,  that  the  jciencc  of  Ecclejiology  is  truly  infinite.  Well 
may  that  noble  defcription  in  the  Wifdom  of  Solomon,  conje- 
quent  on  the  "  command  to'  build  a  temple  upon  Thy  holy 
"  mount,  and  an  altar  in  the  city  wherein  Thou  dwellejl,  a  re- 
"  Jemblance  of  the  holy  Tabernacle  which  Thou  hajl  prepared 


Sevenfold  Divifion  of  Collet.  49 

"  from  the  beginning,"  be  applied  to  the  treafures  of  art  and 
learning  laid  up  in  the  Jlorehoujes  of  the  Catholic  Church. 

Of  one  Jmall  divijion  of  this  great  Jhrine  it  is  our  purpoje  now 
to  Jpeak.  From  the  Lex  Pfallendiy  which  we  treated  in  the  lajl 
paper,  we  naturally  turn  to  the  Lex  Orandi ;  and  we  now  pro- 
poje  to  fay  fomething  as  to  the  charafler,  hijlory,  and  various 
modifications  of  actual  prayers,  whether  ColleSs  or  Litanies, 
both  in  the  Eajl  and  Wejl.  The  fubjeS  is  entirely  new;  and 
we  mujl  therefore  entreat  the  reader's  pardon  if,  in  endeavour- 
ing to  untwijl  a  Jbmewhat  tangled  Jkein,  we  Jhould  jbmetimes 
ourjelves  become  confujed ;  if,  where  we  have  Jcarcely  a  guide 
to  precede  us,  we  Jhould  be  guilty  of  occajional  mijlakes. 

The  prayers  to  which  we  are  about  to  direS  the  reader's 
attention  may  conveniently  be  divided  into  Jeven  dajjes : — 

1.  CoUefls,  properly  ]b  called. 

2.  Longer  prayers,  fuch  as  have  no  diJlinSive  name,  but  are 

the  Euchai  of  the  Eajlern  Church. 

3.  Litanies. 

4.  Illations. 

5.  Exhortations. 

6.  Refponjbry  Prayers;    the  Preces  of  Lauds,  Prime,  and 

Vejpers. 

7.  Benedidions. 

Each  of  theje  we  will  by  turns  confider,  and  we  will  com- 
mence with  the  CoUeS.  The  derivation  of  the  word  is  uncer- 
tain. It  may  be  becauje  the  Jubjlance  of  the  prayer  is  colleSled 
from  the  Epijlle  and  Gojpel  which  it  accompanies ;  or  much 
more  probably,  becaufe  into  that  prayer  the  priejl  colleSis  the 
wijhes  and  Jupplications  of  the  by-jlanding  faithful.  This  much 
better  agrees  with  the  Greek  Jynonym,  Synapte. 

A  Colled,  then,  is  (i)  a  liturgical  prayer  ;  (2)  muJl  be  Jhort; 
(3)  embraces  but  one  main  petition ;  (4)  conjijls  but  of  one  Jen- 
tence;  (5)  ajks  through  the  merits  of  our  LORD  ;  and  (6)  ends 
properly  with  an  afcription  of  praije  to  the  BlejQfed  TRINITY.  It 
is  a  compojition  belonging  to  the  Wejlern  Church ;  for,  as  is 
well  known,  the  Eajlern  Church  has  nothing  rejembling  it.  In 
the  Eajl,  i.  There  is  no  varying  colleS  for  Sunday  and  Fejlival. 
2.  The  prayers  are  almojl  all  lengthy.  3.  They  form  various 
jentences,  and  embrace  a  variety  of  particulars ;  and  4,  they  do 
not,  in  Jo  many  words,  baje  their  requejl  on  our  LORD'S  merits. 

There  is  nothing  more  wonderful  than  the  immenfe  variety  of 
the  CoUefts  Jaid,  or  that  have  been  Jaid,  in  the  Wejlern  Church. 
Numerous  as  thoje  are  which  the  Latin  Communion  Jlill  pof- 
Jejfes,  a  Jlill  larger  number  have  probably  perijhed  in  the  dejlruc- 
tion  and  dejblation  of  Diocejan  MiJJals.      Our  own  Prayer-book 

E 


50  Comparative  Liturgiology . 

contains  lejs  than  a  hundred.  It  might  not  be  difficult  to  find, 
without  Jearching  very  far,  a  thoujand  of  equal  beauty ;  and 
Mr.  Bright,  in  the  little  book  which  has  been  mentioned  by  us, 
has  done  good  jervice  in  familiarizing  the  Englijh  reader  with  a 
few  of  theje. 

The  conjlrudion  of  CoUeSs  is  on  a  plan  which  is  tolerably 
unvarying.     When  fully  developed,  it  conjijls  of  five  parts. 

1.  The  Invocation. 

2.  The  Antecedent  Reajbn  of  the  Petition. 

3.  The  Petition  itjelf. 

4.  The  Benefit  which,  if  it  be  granted,  we  hope  to  obtain. 

5.  The  Condujion. 
Take  an  example. 

1.  Almighty  GOD. 

2.  Who  feejl  that  we  have  no  power  of  ourjelves  to  help 
ourjelves. 

3.  Keep  us  both  outwardly  in  our  bodies  and  inwardly  in 
our  Jbuls. 

4.  That  we  may  be  defended  ....  hurt  the  jbul. 

5.  Through  Jesus  Christ  our  Lord. 

This,  as  we  have  faid,  is  the  fuUeJl  verjion  of  a  ColleS, 
though  the  Petition  may  Jbmetimes  conjijl  of  two  or  more  mem- 
bers. Frequently  the  fourth  clauje  is  omitted :  Jlill  more  fre- 
quently the  fecond  :  rarely  both. 

Let  us  now,  by  way  of  underjlanding  better  theJe  CoUefts,  go 
through  the  more  interejling  half  of  the  Church's  year, — from 
Advent  to  Trinity,  with  a  comparison  of  the  CoUeft  for  the  day 
in  various  ufes.  We  mujl  remember  that  the  one  Englijh 
CoUeft  Jupplies  the  place  of  the  CoUeS,  the  Secreta,  and  the 
Pojl  Communio,  of  the  Roman  Church ;  all  of  them  in  like 
manner  varying  with  the  Fejlival :  although  the  Collect,  the 
Maxima  Collefta,  (the  Oratio  Juper  Sindonem  of  the  Ambrojian 
rite,)  is  almojl  always  the  fullejl  and  richejl.  We  will  take  as  a 
Jpecimen  of  the  rites  of  various  Churches — i.  The  Roman  ;  2. 
The  Sarum  ;  3.  Our  own  Englijh  Prayer-book ;  4.  As  an  ex- 
ample of  a  Mediaeval  German  rite,  the  Liege ;  5.  The  Aqui- 
laean ;  and  6.  The  Modern  Paris.  To  theJe  we  will  add,  as  an 
example  of  that  reform  which  it  was  intended  at  the  revolution 
to  carry  out,  the  amended  Colleds  propofed  in  the  Royal  Com- 
mijjlon,  but  which  were  never  prejented  to  Convocation,  and 
which  lay  buried  in  the  library  at  Lambeth  till  a  Parliamentary 
vote  the  other  day  dragged  them  out  to  light.  A  diligent  com- 
parijbn  of  documents  Jo  various,  and  yet  all  Jo  illujlrative  of  the 
times  and  circumjlances  under  which  they  were  compojed,  cannot 
be  without  its  advantage. 


^he  Collets  of  Advent.  51 

It  has  always  appeared  to  us  that,  in  beginning  the  arrange- 
ment of  the  yearly  Collefls,  the  Englijh  Reformers  had  intended 
to  deviate  far  more  widely  from  the  Sarum  uje,  than  they  after- 
wards found  it  convenient  to  do.  The  Collets  for  the  three 
firjl  Sundays  in  Advent  have  no  rejemblance  to  thoje  in  the 
Mijfal  and  in  the  Prayer-book.  The  ancient  MiJJals  to  which 
we  have  referred  give  it  thus  (and  we  may  objerve  once  for  all 
that,  where  we  quote  the  Roman  alone,  it  is  becauje  the  Sarum, 
Liege,  and  Aquilaean  agree  with  it)  : — 

Raife  up,  we  befeech  Thee,  O  Lord,  Thy  power,  and  caufe  that  from  the 
imminent  perils  of  our  fins  we  may  merit  through  Thy  proteftion  to  be  de- 
livered, and  through  Thy  liberation  to  be  faved. 

Our  Reformers,  difmijjing  the  ancient  form,  compofed  a  frejh 
one  from  the  Epijlle  ;  not  without  its  own  beauty,  but  at  the 
Jame  time  containing  an  awkwardnejs  in  its  arrangement  which 
would  at  once  prove  it  of  later  date. 

That  for  the  Second  Sunday  in  Advent  is  as  follows  : — 

Stir  up,  O  Lord,  our  hearts  to  prepare  the  ways  of  Thy  Only-Begotten 
Son,  that,  through  His  Advent,  we  may  merit  to  ferve  Thee  with  purified 
minds. 

Here,  again,  our  Reformers  have  formed  their  CoUeS  from 
the  Epijlle. 

In  like  manner  with  the  third. 

We  befeech  Thee,  O  Lord,  to  bow  down  Thine  ears  to  our  prayers,  and 
enlighten  the  darknefs  of  our  minds  by  the  grace  of  Thy  vifitation. 

So  here,  once  more,  our  Reformers  compounded  their  Collefl 
from  the  Epijlle,  though  with  a  glance  here  and  there  at  the 
more  ancient  form. 

In  the  fourth  Sunday  we  find  them  for  the  firjl  time  tranf- 
lating  from  the  old  ColleS,  but  ^o  tranjlating  as  to  lofe  almojl 
wholly  its  true  Jpirit  and  emphajis.  In  the  original  it  is  ad- 
drejjed  to  GOD  the  SON  ;  and  with  the  dramatic  efFeft  which 
permeates  every  ecclejiajlical  office,  calls  upon  Him, — as  if  the 
work  of  our  redemption  were  not  yet  begun, — to  raije  up  His 
power  and  Jiiccour  us,  to  be  born,  as  it  were,  for  our  Jakes.  In 
our  verjion,  this  beautiful  realization  of  the  approaching  fejlival 
is  lojl :  the  Jllver  is  become  drojs,  the  wine  is  mixed  with  water ; 
the  prayer  is  now  addrejfed  to  GOD  the  FATHER,  and  ends, 
"through  the  fatisfaSion  ofThySON,  our  LORD,"  &c.  In 
thefe  Advent  CoUeSs,  then,  our  Prayer-book  falls  Jhort  of  its 
original ;  we  Jhall  find  in  many  that  Jucceed,  that  this  is  far 
from  being  the  cafe.  King  William's  Divines  Jlill  further  in- 
jured this  CoUeft,  merely  tranfcribing  the  Epijlle  : — "  O  LORD, 
"  Who  hajl  given  us  cauje  of  perpetual  joy  by  the  coming  of 


52  The  Collets  of  Chriftmas-tide. 

«*  Thy  Son,  our  Saviour,  among  us,  raije  up  Thy  power,  we 
*'  pray  Thee,  and  pojjejs  us  with  a  vni^ty  fenfe  of  Thy  wonder- 
"  ful  love^  (!)  that  whereas  through  the  cares  of  this  life  we  are 
"  fore  let  and  hindered  in  running  the  race,"  &c. 

On  Chrijlmas-day  it  has  ufuallybeen  thought  that  our  Prayer- 
book  had  adopted  an  original  Collet.  "  The  Colleft  for  this 
"  day,"  Jays  Palmer,  "  is  not  direSly  tranjlated  from  the  ancient 
**  Offices  of  the  Church."  It  is  true  that  the  Roman  and 
Sarum  ujes  give  a  perfeSly  different  prayer : — "  Grant,  we  be- 
"  Jeech  Thee,  Almighty  GOD,  that  the  new  birth  of  Thine 
**  Only-Begotten  SON  in  the  flejh,  may  liberate  us  whom  ancient 
"  Jlavery  held  under  the  yoke  of  Jin."  But  we  have  noted  fome- 
thing  like  our  own  CoUeft  in  more  than  one  German  MiJJal : 
a  fad  which  ought  to  be  known  to  Englijh  liturgical  fcholars. 

On  S.  Stephen's  Day,  our  Prayer-book  has,  in  our  opinion, 
a  clear  advantage  over  its  original.  The  Gregorian  Prayer  is 
Jbmewhat  lean  and  poor.  "  Grant  to  us,  LORD,  we  bejeech 
"  Thee,  to  imitate  that  which  we  celebrate,  that  we  may  learn 
*'  to  love  our  enemies,  becauje  we  celebrate  his  birthday,  who 
"  could  pray  even  for  his  persecutors  to  our  LORD  jESUS 
"  Christ,"  And  the  fame  remark  may  apply  to  that  for 
S.  John.  The  Ecdefiam  tuam  henignus  illujlra  is  but  poor  com- 
pared with  its  exquijite  development,  "  Merciful  LORD,  we 
"  befeech  Thee  to  cajl  Thy  bright  beams  of  light  upon  Thy 
**  Church."  If  the  reader  wijhes  for  a  bathos,  he  has  only  to 
turn  to  King  William's  book  : — "Merciful  GOD,  Who  art  light, 
**  and  in  Whom  is  no  darknefs  at  all,  enlighten  our  minds,  we 
"  humbly  befeech  Thee,  with  fuch  a  full  underjlanding  of  the 
"  doflrine  taught  by  Thy  blejfed  Apojlle  and  Evangelijl  S.  John, 
"  that  we,  walking  in  the  truth  and  in  all  holinefs  and  purity 
"  of  life,  may  have  fellowjhip  with  Thee  and  Thy  SON  jESUS 
**  Christ,  by  Whofe  blood  being  cleanfed  from  all  our  fins,  we 
"  may  at  length  attain  to  everlajling  life." 

The  firjl  Prayer-book  of  Edward  VI.  gives  the  Colleft  for 
Holy  Innocents  from  the  original : — "  Almighty  GOD,  Whofe 
**  praife  this  day  the  young  Innocents,  Thy  witnejfes,  both 
"  confejfed  and  Jhewed  forth,  not  in  fpeaking,  but  in  dying : 
"  mortify  and  kill  all  vices  in  us,  that  in  our  converfation  our 
"  life  may  exprefs  Thy  faith,  which  with  our  tongues  we  do 
"  confefs,  through  Jesus  CHRIST  our  LORD."  So  far  as  we 
know,  our  prefent  compofition  is  original ;  it  feems  no  improve- 
ment on  the  old  Colled.  King  William's  Divines  have,  however, 
funk  far  beneath  it : — "  O  mojl  Blejfed  GOD,  Who,  having 
*'  fent  Thy  SON  in  our  nature,  didjl  prefcrve  Him  in  His  Infancy 
"  from  the  malice  of  Herod,  by  whom  many  other  children  were 


^he  Colle5is  of  Chrijlmas-tide.  c^^^ 

"  jlain,  grant  that  in  all  dangers  and  adverjities  we  may  put 
*'  our  whole  trujl  and  confidence  in  Thee,  and  do  Thou  by  Thy 
'*  good  providence  prejerve  us  from  the  rage  of  unreajbnable 
*'  and  wicked  men,  or  jlrengthen  us  by  patient  jiifFerings  to 
"  glorify  Thy  Holy  Name,  through  jESUS  CHRIST  our  LORD. 
"  Amen." 

It  were  diificult  to  fay  why  the  Sunday  in  the  OSave  of 
Chrijlmas  has  no  ejpecial  Colleft :  its  original  one  has  certainly 
no  fmall  beauty :  — "  Almighty,  everlajling  GOD,  direct  our 
"  aSs  according  to  Thy  good  will ;  that  in  the  name  of 
"  Thine  Only-Begotten  SON,  we  may  be  fruitful  in  all  good 
*'  works." 

In  the  Circumcijion  we  have — what  is  not  ujual — deep  theo- 
logical teaching  Jlurred  over  for  the  Jake  of  a  Jmoother  prayer ; 
and  it  is  worth  noticing  how  the  fame  procefs  takes  place  in  the 
Parifian  MijQTal  as  in  our  own.  The  Collect  in  the  Roman  and 
mojl  other  Mijfals  is  fimply  a  prayer  for  the  intercejQion  of 
S.  Mary  :  that  which  our  compilers  were  imitating  is  a  Grego- 
rian BenediSion  "  On  the  OSaves  of  the  LORD  : "— "  Al- 
**  mighty  GOD,  Whofe  Only-Begotten  SON  received  corporal 
**  circumcijion  on  this  day,  to  the  end  that  He  might  not  dejlroy 
"  the  law  which  He  came  to  fulfil,  purify  your  minds  by  fpiritual 
"  circumcijion  from  all  the  incentives  of  vice,  and  pour  upon  you 
**  Hisbenediftion."  We  fee  how  our  own  Prayer-book  polijhes 
this  Benedidiion,  lojing  at  the  fame  time  fome  of  its  value  :  the 
Galilean  compilers  write  thus  : — "  O  GOD,  Who  being  made 
*'  Man  for  our  fakes,  didjl  vouchfafe  as  on  this  day  to  be  cir- 
"  cumcifed,  and  to  receive  the  name  of  jESUS  :  grant,  of  Thy 
*'  mercy,  that  we,  renouncing  the  works  of  the  flejh,  may  obtain 
*'  the  reward  of  eternal  falvation  by  the  invocation  of  Thy  Holy 
"  Name  ;  Who  with  the  Father,"  &c. 

On  the  Epiphany,  we  have  a  mere  tranjlation  of  the  Sarum 
rite.  The  Parijian  agrees  with  it.  King  William's  Commif- 
Jioners  do  little  more  than  dilute  it,  without  any  material  change 
in  the  fubjlance. 

Firjl  Sunday  after  Epiphany. — Our  Prayer-book  fadly  falls 
Jhort  of  the  pithy  vigour,  and  what  the  French  would  call  verve^ 
of  the  Collect  from  which  this  is  taken  : — "  Ut  et  quae  agenda 
funt  videant,  et  ad  implenda  quae  viderint  convalefcant :  "  where 
notice  the  admirable  force  of  the  lajl  word,  and  efpecially  of  its 
prepofition,  fo  feebly  exprejfed  by  the  '*  may  alfo  have  grace  and 
power."  The  CommiJJioners  dilute  it  in  the  following  fajhion  : — 
**  O  God,  Whofe  infinite  mercies  in  our  blejfed  Saviour  encou- 
*'  rage  us  to  call  upon  Thee :  we  befeech  Thee  gracioujly  to 
**  hear  us,  and  grant  that  we  may  both  perceive  and  know  what 


54  ^he  ColleSfs  of  Epiphany-tide, 

**  is  Thy  good  and  acceptable  and  perfeS  will  revealed  in  us, 
"  and  al jb,"  &c.  We  can  find  no  variation  in  the  ordinary 
Liturgies. 

Second  Sunday  after  Epiphany. — Again  a  literal  tranjlation 
from  the  Sarum.  All  the  books  agree.  The  CommiJJioners  : — 
"  and  jb  rule  and  guide  us,  that  we  may  do  our  duties  faithfully 
"  in  their  jeveral  places  and  relations,  conjlantly  abhorring  that 
"  which  is  evil,"  &c.  &c.  ;  taking  it,  according  to  their  ufual 
fajhion,  from  the  Epijlle. 

Third  Sunday  after  Epiphany. — Again  a  tranjlation  :  except 
that  "  in  all  our  dangers  and  necejjities,"  is  an  addition  of  the 
compilers.  Notice  how  beautifully,  in  the  original  Office,  the 
"  right  hand  "  of  the  LORD,  Jlretched  out  in  the  Gofpel  to  heal 
the  leper,  prayed  for  in  the  CoUeS  to  be  our  own  defence,  is 
glorified  in  the  "Offertory:  " — "  The  right  hand  of  the  LORD 
"  hath  the  pre-eminence  ;  the  right  hand  of  the  LORD  bringeth 
*'  mighty  things  to  pajs."  The  CommiJJioners,  as  ujual,  injert 
a  large  portion  of  the  EpiJlle. 

Fourth  Sunday  after  Epiphany. — Here  the  famous  exprejOion, 
"  that  by  reajbn  of  the  frailty  of  our  nature  we  cannot  always 
Jland  upright,"  is,  probably,  as  good  a  tranjlation  as  can  be  made 
of  "  pro  humana  fragilitate  non  pojje  Jubjijlere."  By  the  Com- 
mijOioners  it  is  foftened  down  into  "  that  in  many  things  we  offend 
all."  There  Jeems  very  little  connexion  between  this  Colleft 
and  the  Epijlle ;  whether  taken,  as  in  our  book,  from  the  begin- 
ning of  the  thirteenth  chapter  of  the  Epijlle  to  the  Romans  ;  or, 
as  in  the  Sarum  and  Roman,  from  the  eighth  and  following  verjes. 
But  it  is  worthy  of  notice,  that  there  is  a  very  Jlrong  connexion 
between  our  ColleS  and  the  Mozarabic  Epijlle, — the  complaint 
of  S.  Paul  in  Romans  vii.,  regarding  the  Jlruggle  of  the  two 
natures.  One  cannot  but  think  that  the  two  were  originally  co- 
exijlent  for  this  Sunday.  The  curious  difference  in  the  termi- 
nation of  the  Sarum  and  our  Colled,  is  not  eajily  to  be  ex- 
plained. Injlead  of  "  as  may  Jupport  us  in  all  dangers,  and 
carry  us  through  all  temptations,"  the  original  has,  "  that  the 
things  which  for  our  Jins  we  fuffer,  by  Thy  help  we  may  over- 
come." 

We  will  now  go  on  to  Septuagejima. — Here  all  the  books 
jeem  to  agree.  The  CommiJJioners  introduce  a  long  injertion 
as  to  the  Chrijlian  race  from  the  Epijlle. 

Sexagejima. — Here  the  more  ancient  books  have,  for  the  con- 
clujion,  injlead  of  "  mercifully  grant  that  by  Thy  power  we  may 
be  defended  againjl  all  adverjlty," — "  mercifully  grant,  that  by 
"  the  proteftion  of  the  Doflor  of  the  Gentiles,  we  may  be  de- 
"  fended  againjl  all  adverjlty  ;  "  a  clauje,  which,  from  its  very 


The  ColkSfs  of  Early  Lent.  §5 

nature,  is  not  of  remote  antiquity,  and  which,  manifejlly,  has 
reference  to  the  adions  of  S.  Paul,  as  related  in  the  Epijlle. 
Quignon,  who  eliminates  Jeveral  pajjages  of  a  jlmilar  kind, 
allows  this  to  remain.  But  in  the  Parijian,  injlead  of  "  DoSoris 
Gentium  proteSione,"  we  have,  "  Gratiae  tuae  proteSione." 

Quinquagejlma. — Here  the  compilers  of  our  Prayer-book  in- 
troduce a  new  CoUeS  :  and,  it  will  Jcarcely  be  denied,  to  the 
manifejl  improvement  of  the  Office.  The  key-note  of  the  whole 
Jervice  for  Quinquagejlma  is,  and  ought  to  be ;  "  The  greatejl  of 
thefe  is  charity :  "  but  to  that  charity  the  Sarum  CoUeS  makes 
not  the  Jlightejl  reference.  "We  bejeech  Thee,  O  LORD, 
"  gracioujly  to  receive  our  prayers,  and  having  freed  us  from 
*'  the  chains  of  our  Jins,  to  prejerve  us  from  all  adverjity  ;  " —  a 
mere  repetition  of  what  has  occurred  in  previous  prayers.  Ours 
mujl  be  regarded  as  one  of  the  mojl  fuccefsful  of  modern 
compojitions  in  this  line.  The  Commijflioners  leave  it  almojt 
unaltered. 

AJh- Wednesday. — Our  CoUefl  is  rather  a  refume  of  that  re- 
cited at  the  benediftion  of  the  ajhes,  than  a  literal  tranjlation  of 
any.  It  is  rather  wonderful,  that  the  Colleft  for  the  firjl  Sunday 
in  Lent  was  not  tranjpojed  with  this.  At  the  Jame  time,  it 
Jhows  the  mojl  venerable  antiquity  of  theje  compojitions,  that 
fajling  jhould  be  for  the  firjl  time  mentioned,  not  on  the  Wed- 
nejday,  but  on  the  Sunday  :  the  four  extra  days  being,  as  every 
one  knows,  of  comparatively  modern  introdu6lion.  They  were 
not  introduced  into  the  Mozarabic  ritual  till  the  revijion  of 
Cardinal  Ximenes.  And  here,  in  entering  on  Lent,  it  is  im- 
pojjible  not  to  bewail  the  ritual  lojs  we  experience  in  the  rejeftion 
of  the  daily  varying  CoUeSs  during  that  mojl  holy  time.  That 
there  is  a  certain  amount  of  Jamenejs  in  them,  may  not  be  denied  : 
but,  furely,  had  it  been  thought  not  dejlrable  to  retain  all,  every 
Wednejday  and  Friday  might  at  leajl  have  been  dijlinguijhed 
by  their  own.  We  will  give  examples  of  theJe  for  one  week, 
noting  the  variations  in  varying  rituals.  And  for  that  purpoje 
we  will  take  the  firjl  week  in  Lent. 

The  Firjl  Week,  Monday. — The  Roman  and  Sarum: — 
"  Turn  us  again,  O  GOD  of  our  Jalvation :  and,  to  the  end  that 
**  our  fajl  of  forty  days  may  profit  us,  injlru6l  our  minds  with 
"  Thy  celejlial  dijcipline." 

Parijian  : — "  Grant,  webefeech  Thee,  O  LORD,  that  our  fajls 
**  may  be  acceptable  to  Thee  :  that  by  purifying  us,  they  may 
"  make  us  worthy  of  Thy  grace,  and  may  bring  us  to  eternal 
"  glory."  And  this  is  the  general  Colled  for  the  day  in  mojl  of 
the  modern  French  Breviaries,  although  jbme  few,  as  the  Rouen, 
agree  with  Rome. 


S6  The  Collets  of  Early  Lent. 

Let  us  turn  to  the  Ambrqfian.  The  flrjl  of  the  five  at 
Lauds  is  the  Jame  as  the  Roman.  The  fecond  : — "  We  bejeech 
*'  Thee,  O  Lord,  vouchjafe  to  hear,  of  Thy  mercy,  the  morning 
"  prayers  of  Thy  fervants  ;  and  to  them  that  dejire  to  attain  to 
"  Thee,  let  the  door  of  Thy  indulgence  ever  jland  open."  The 
third  : — *'  GOD,  Who  Jheddejl  forth  light  at  the  morning  hour, 
"  guard,  we  bejeech  Thee,  of  Thy  mercy,  our  Jleps,  that  while 
"  we  walk  in  good  works,  the  faith  of  believers  may  ever  Jhine 
"  forth  in  us."  The  fourth  :  — "  SanftifyyO  LORD,  we  bejeech 
"  Thee,  our  fajls ;  and,  of  Thy  mercy,  give  us  the  pardon  of 
*♦  all  our  faults."  The  fifth  :— "  Stretch  forth,  O  GOD,  Thy 
"  hand  over  us,  and  bejlow  upon  us  the  help  of  celejlial  virtue." 

From  the  Ambrojian,  turn  we  to  the  Mozarabic.  The  CoUeSs 
at  Matins  are  as  follows  : — "  Although,  O  LORD,  the  multitude 
"  of  our  enemies  may  deny  that  there  is  any  help  for  us  in  Thee  ; 
"  yet  the  jlrength  of  our  hope  is  mightily  increased,  becauje 
**  Thou  didjl  vouchjafe  to  undertake  our  cauje.  Wherefore  the 
**  mouth  of  them  that  jpeak  lies  jhall  be  Jlopped,Jince  perpetual 
*•  mercy  Jurrounds  them  that  put  their  trujl  in  Thee."  The 
Jecond  : — "  O  LORD,  with  Whom  is  the  full  Jalvation  of  righte- 
"  oujhejs,  and  the  perfeflion  of  incorruptible  beatitude  ;  grant 
"  to  us  that  we  may  pajs  the  time  in  the  meditation  of  Thy  law 
**  by  day  and  night,  and  may  forjake  the  way  of  jinners,  and 
"  the  Jeat  of  the  fcornful ;  to  the  end  that,  like  a  tree  which 
"  bringeth  forth  his  fruits  in  due  Jeajbn,  planted  by  the  rivers  of 
**  waters,  we  may  be  full  of  fruits,  and  beautified  with  grace." 
The  third  : — "  Let  Thy  difcipline  both  join  us  to  Thee  by  holy 
**  fear,  and  by  fear,  bring  us  to  Thy  joy  :  and,  to  the  end  that 
"  we  may  not  depart  from  the  path  of  righteoufnejs,  rejirain 
**  us ;  and,  to  the  end  that  we  may  attain  to  felicity,  give  us 
"  faith  in  Thee." 

Notice  the  marvellous  difference  between  the  brevity  of  the 
Roman,  the  quaint  amplification  of  the  Ambrojian,  and  the  de- 
rivation from  the  Pfalter,  of  the  Mozarabic,  rite.  It  helps  to 
give  one  Jbme  idea  of  what  the  treajury  of  the  Church  really  is, 
when  one  calls  to  mind  thefe  countlejs  Collets,  each  compofed, 
not  for  the  fake  of  appearing  in  an  Office,  but  as  the  real  ut- 
terance of  Jbme  foul  in  affliction  or  dijlrefs ;  compofed  at  the 
expenfe  of  how  much  fuffering,  collected  and  arranged  at  the  price 
of  how  much  labour ;  jlarting  from  fo  many  different  points, 
twining  themfelves  round  fo  many  pajfages  of  Scripture,  employ- 
ing fo  many  varied  forms  of  exprcjjion  !  Commentators  admire, 
and  rightly,  the  richnefs  of  our  own  Collefis.  But  what,  when 
injlead  of  one  a  week,  there  are  three  or  four  for  each  Hour  of 
the  day  ?  and  what,  Jlill  further,  when  we  take  the  aggregate  of 


The  Colle5fs  of  Early  Lent.  57 

all  theje  Offices,  and  conjider  them  as  a  whole  ?  To  us  it  is  per- 
feSly  marvellous  what  multitudes  of  exquijitely  beautiful  prayers, 
once  the  daily  heritage  of  thoujands  who  have  long  Jince  entered 
into  their  rejl,  are  now  absolutely  lojl ;  dead  prayers,  as  it  were,  to 
be  found  in  folios  which  but  few  fcholars  open,  and  they  princi- 
pally for  antiquarian,  rather  than  for  religious,  purpojes.  The 
two  folios  of  the  Mozarabic  ritual,  abjblutely  unujed,  except  in  a 
few  Spanijh  churches  ;  the  Ambrojian,  confined  but  to  one  pro- 
vince, and  beyond  that  exercijing  no  influence  whatever. 

We  will  proceed  to  the  Tuejday. 

Roman  and  Sarum  : — "  Look  down,  we  bejeech  Thee,  O 
"  Lord,  upon  Thy  family,  and  grant  that  our  Jbuls  may  through 
*'  Thy  love  be  accounted  glorious  with  Thee,  forajmuch  as  they 
"  chajlen  themjelves  by  the  mortification  of  the  flejh." 

The  Parijian : — "  Preferve,  O  LORD,  Thy  family,  ^o  as  to 
"  be  ever  injlrufied  in  good  works  ;  and  ^o  conjble  it  with  Thy 
"  prejent  ajjijlance,  that  Thou  mayejl  of  Thy  mercy  lead  it  on 
"  to  eternal  joys." 

Ambrojian.  Firjl  Prayer,  the  fame  as  the  Roman.  Second : — 
"  Pour  forth  in  our  hearts.  Almighty  GOD,  the  pure  and  ferene 
"  light  of  Thy  truth ;  that  we  may  have  no  portion  in  the 
"  darknefs  of  jin,  who  have  merited  to  know  and  to  fear  the 
"  Eternal  Light."  The  third  :— "  Hear  us,  O  GOD  of  our  fal- 
"  vation,  and  exclude  from  the  confent  of  our  will  all  evil  concu- 
*'  pijcence  ;  that,  Jlnce  we  know  Thee  to  be  the  True  Light,  we 
"  may  not  be  entangled  by  any  chains  of  the  world."  Fourth 
Prayer : — "  Let  our  prayers,  O  LORD,  afcend  to  Thee,  and 
"  repel  all  wickedne/s  from  Thy  Church."  Fifth  Prayer  : — 
"  Grant  to  us,  LORD,  we  bejeech  Thee,  to  lay  ajide  perverje 
"  dijpojitions,  and  ever  to  love  holy  jujlice." 

Mozarabic.  Firjl  Prayer  : — "  Give,  O  LORD,  fortitude  to 
"  Thy  people  againjl  all  adverjities,  and  enrich  Thy  Jervants 
•'  with  the  gift  of  peace ;  that,  according  to  the  abundance  of  their 
"  quiet,  they  may  with  one  voice  celebrate  Thy  praije  in  Thy 
"  temple,  and,  forgetting  the  ills  of  their  life,  may  ever  offer  glory 
"  and  honour  to  Thy  Majejly."  Second  Prayer  : — "  Forgive, 
"  O  Lord,  the  wickednejs  of  our  hearts,  for  which  every  one 
*'  that  is  godly  maketh  his  prayer  to  Thee  in  an  acceptable 
"  time ;  and  give  us  underjlanding,  through  the  prayers  which 
*'  we  offer,  and  injlruft  us  in  the  path  of  this  life,  along  which  we 
"journey."  Third  Prayer  : — "  Pour  forth,  we  bejeech  Thee, 
"  O  Lord,  in  the  hearts  of  Thy  Jervants,  the  joy  of  the  righte- 
"  ous  which  is  in  Thee,  that  Thy  praije,  which  becometh  well 
"  the  jujl,  may  expel  all  depravity  from  our  Jenjes." 

TheJe  Jpecimens  may  Jerve  as  an  example  of  the  infinite  rich- 


58  ^he  ColleEis  of  Mid-Lent. 

nefs  of  fuch  Jupplications.  We  will  now  continue  the  ordinary 
courje  of  the  Sundays. 

Firjl  Sunday  in  Lent. — Our  CoUeS  is  Jcarcely  more  than  a 
dijlant  imitation  of  the  Roman  and  Sarum  : — "  GOD,  Which 
*'  purifiejl  Thy  Church  by  the  yearly  objervation  of  the  forty 
"  days'  fajl,  grant  to  Thy  fervants  that  the  things  which  by 
"  ahjlinence  they  endeavour  to  obtain  from  Thee,  they  may 
"  through  good  works  achieve."  Mr.  Palmer  quotes  an  Am- 
brojian  Colled,  which  hardly  bears  ajlronger  refemblance  to  that 
of  our  Prayer-book.  We  can  find  no  variation  in  the  French  or 
German  Liturgies.  The  CommiJOioners,  bejides  diluting  the 
prayer,  think  fit  to  prefix  what  they  call  a  jermon  or  homily, 
containing  about  ten  lines,  and  in  which  they  jay  : — "  It  is  mojl 
"  earnejlly  recommended  to  all  perjbns,  but  more  particularly  to 
**  all  Churchmen,  to  objerve  that  time  religioujly,  not  placing 
"  fajling  or  devotion  in  any  dijlindion  of  meats,  but  Jpending 
*'  larger  portions  of  their  time  in  prayer,"  &c. 

Second  Sunday  in  Lent. — Tlae  ColleS  is  almojl  a  verbal 
tranjlation ;  in  the  Gofpel  we  follow  the  Sarum,  which  here 
curioujly  differs  from  the  Roman,  uje.  The  latter  reads  the 
Transfiguration  from  S.  Matthew ;  and  Jbme  of  the  mojljlriking 
dijcourjes  of  Italian  preachers  have  been  delivered  on  this  day. 
But  it  is  remarkable  that  Durandus  explains  our  Gofpel,  and 
makes  no  allujion  to  the  Roman  :  Jo  does  Sicardus.  And  this 
aljb  was  the  caje  in  the  greater  part  of  the  Churches  of  Germany. 

Third  Sunday  in  Lent. — Except  that  the  epithet  in  ^■^  hearty 
*'  dejires"  is  added,  and  that  the  objeft  of  God'S  defence, 
"  againjl  all  our  enemies,"  is  Jiibjoined,  ours  is  a  literal  tranjla- 
tion of  the  Sarum  Collef!.  This  Sunday  is,  by  Latin  Liturgijls, 
Jaid  to  Jet  forth  to  us  more  ejpecially  the  do^rine  and  the  duty 
of  Confejfion,  its  key-note  being  that  pajjage  in  the  Gojpel : — 
"  When  the  devil  was  gone  out,  the  dumb  Jpake."  In  the  Moz- 
arabic  Office,  though  both  Epijlle  and  Gofpel  are  entirely  dif- 
ferent, the  idea  is  evidently  the  fame  ;  the  raifing  of  Lazarus 
involving  the  dodrine  of  abfolution  in  "  Loofe  him  and  let  him 
go ;"  and  the  Benediftion  in  Lauds  brings  out  this  idea  very 
^rongly. 

Fourth  and  Fifth  Sundays  in  Lent. — Here  again  our  Colle6?s 
are  almojl  verbal  tranjlations  of  the  Sarum.  It  may  well  be 
ajked  why,  when  everything  elfe  on  PaJJion  Sunday  direds  us 
more  immediately  to  the  fubjefl  on  which  from  that  day  forward 
our  thoughts  are  to  be  emplo3'ed,  the  Colled  Jhould  in  no  refped 
differ  from  thofe  of  the  other  Sundays  in  Lent. 

The  Parifian  Mijfal  fubjlitutes  another  in  its  place  : — "  O 
"  God,  Who  by  the  Pajfion  of  Thine  Only-Begotten  Son,  and 


The  Collects  of  Holy  Week.  $^ 

"  by  His  humiliation,  even  unto  death,  hajl  dejlroyed  the  pride 
"  of  the  ancient  enemy  :  grant  to  Thy  faithful  people  that  they 
"  may  both  worthily  remember  that  which  He  endured  for  us, 
"  and  may  by  His  example  patiently  bear  all  adverjity ;  Who 
"  liveth,"  &c. 

Even  the  CommijQioners  of  William  the  Third  faw  the  pro- 
priety of  a  PaJJion  Colled,  as  well  as  Epijlle  and  Gojpel.  "  O 
"  Almighty  GOD,  who  hajl  fent  Thy  SON  CHRIST  to  be  an 
"  High  Priejl  of  good  things  to  come,  and  by  His  own  Blood 
"  to  enter  in  once  into  the  Holy  Place,  having  obtained  eternal 
"  redemption  for  us;  mercifully  look  upon  Thy  people,  that 
"  by  the  jame  Blood  of  our  Saviour,  Who  through  the  eternal 
"  Spirit  offered  Himjelf  without  fpot  unto  Thee,  our  consciences 
"  may  be  purged  from  dead  works,  to  ferve  Thee,  the  living 
*'  God,  that  we  may  receive  the  promije  of  eternal  inheritance, 
"  through  Jesus  Christ  our  Lord." 

Palm  Sunday. — The  CoUeS  is  again  a  mere  tranjlation  ;  but 
it  mujl  be  confejQed  that  the  arrangement  of  the  Gojpels  for  the 
following  week  is  the  great  blot  in  the  ritual  of  our  Prayer-book. 
Let  us  compare  their  arrangement  in  ours,  the  Roman,  the  Moz- 
arabic,  and  the  Ambrojian  books. 

English  Prayer-book.  Roman.  Mozarabic.  Ambrosian. 

Palm  Sunday  .  S.  Matt,  xxvii.    .  .  ThePaffionfromS.Matt.  S.Johnxi.  55  toxii.  13  S.Johnxi.  55  toxii.ii. 
Monday.  .  .  .  S.  Mark  xiv.    .  .  .  S.  John  xii.  i — 9.  ...  No  efpecial  Gofpel    .  S.  Lukexxi.  34 — 38, 
Tuefday     .  .  .  S.  Mark  xv.     .  .  .  The  Paffion  from  S.Mark  No  efpecial  Gofpel    .  S.  John  ii.  47 — 54. 
Wedndday  .  .  S.  Luke  xxii.  .  .  .  The  Paffion  from  S.Luke  S.  Matt.  xxvi.  i — 16  S.  Matt.  xxvi.  i — 5 

MaundyThurs.  S.  Luke  xxiii. .  .  .  S.  John  xiii.  i — 15  .  .  .  S.  Luke  xxii S.Matt.xxvi.iytoend. 

Good  Friday   .  S.  John  xix The  Paffion  from  S.  John  A  kind  of  harmony  of  S.  Matt,  xxvii. 

the  Paffion  .... 
Eafter  Eve .  .  .  S.  Matt,  xxvii.  57 .  S.  Matt,  xxviii.  i — 7 .  .  S.  Matt.  a8 S.  Matt,  xxviii.  i — 7. 

In  the  jame  way  let  us  now  take  the  Epijlles  : — 

English  Prayer-book.  Roman.  Mozarabic.  Ambrosian. 

Pahn  Sunday  .  Philip,  ii.  i — 11    .  Philip,  ii.  i — 11  ....  Gal.  i.  3 — 13    ....  2  Theff.  ii.  15  to  iii.  5. 

Monday.  .  .  .  Ifaiah  Ixiii Ifaiah  1.  5 — 10 No  efpecial  Epiftle  .  .  Ifaiah  1.  5 — 10. 

Tuefday.   .  .  .  Ifaiah  1.  5 — 10   .  .  Jer No  efpecial  Epiftle.  .  Jer.  xi.  18 — 20. 

Wednefday  .  .  Heb.  ix.  16 — 28    .  Ifaiah  liii I  St.  John  ii.  12 — 17  Is.  Ixii.  II  to  Ixiii.  7. 

MaundyThurs.  I  Cor.  xi.  17 — 34  .  i  Cor.  xi.  17 — 32   .  .  .  i  Cor.  xi.  17 — 34  .  .  i  Cor.  xi.  20 — 34. 
Good  Friday    .  Heb.  x.  I — 25    .  .  Exodus  xii.  I — II   .  .  .  i  Cor.  v.  6  to  vi.  11 .  Is.  xUx.  24  to  1.  11. 
Eafter  Eve.  .  .  i  S. Pet. iii.  17 — 22  Col.  iii.  i — 14 Rom.  vi.  i — 11    .  .  .  Eph.  iv.  i — 6.  (•) 

It  muJl  not  be  thought,  however,  that  the  Roman  is  by  any 
means  the  exaS  norm  of  the  provincial  ujes  of  the  Wejlern 
Church  in  this  week.  Retaining  the  ancient  uje,  it  here  has  a 
Prophecy  on  the  Wednesday,  on  the  Friday,  and  twelve  on  the 
Saturday.  Many  German  MiJJals  have  a  prophecy  for  every 
day  of  the  week ;  the  Aquilxan  agrees  with  them. 

As  it  may  well  be  imagined,  the  Church  jeems  to  have,  [o  to 
J*peak,  exerted  herjelf  that  her  prayers  for  Holy  Week  Jhould 

*  But  the  Epiftle  and  Gofpel  "  In  the  Winter  Church  for  the  Baptized," 
are  Romans  i.  i — 7,  and  S.  John  iii.  1 — 13. 


6o  'The  Collects  of  Eafier-tide. 

be  worthy  of  the  Jeajbn.  Departing  a  little  from  the  JlriS  claj"- 
Jlfication  with  which  we  commenced,  we  will  here  give  a  few 
Specimens  of  jbme  of  the  mojl  beautiful.  Unfortunately,  the 
Mozarabic,  Ambrojian,  and  Eajlern  rites  are  Jo  completely  Jealed 
books  to  mojl  Jludents,  that  we  need  not  apologife  for  a  few 
Jbmewhat  lengthened  quotations  ;  and  truly  glad  jhall  we  be  if 
anything  that  we  can  Jay  Jhall  incline  them  to  explore  for 
themjelves  thofe  treajures  of  liturgical  compojition.  We  will 
venture  to  ajjert,  that  if  the  Chaplains  of  the  Archbijhop  of 
Canterbury  would  condejcend  to  give  but  one  week's  attention 
to  fuch  books  as  theje,  we  Jhould  be  Jpared  the  remarkable  com- 
positions which  on  every  Jlate  fajl  or  fejlival  inundate  the  Eng- 
lijh  Church. 

How  magnificent,  for  example,  is  this  ColleS  from  the  Moz- 
arabic Breviary,  at  Matins  for  Monday  in  Holy  Week : — 

Arife,  O  Lord,  not  from  fleep,  not  from  place,  not  from  time,  O  infinite 
and  eternal  Watch ;  that  fince  many  perfecute,  many  harafs  Thy  little  flock. 
Thou,  our  Redeemer  and  Defender,  wouldeft  be  prefent  as  our  Hope  in  the 
ftorm,  our  Shelter  in  the  heat,  and  tread  under  foot  the  fiercenefs  and  the 
evil  councils  of  them  that  rife  up  againft  us,  and  fcatter  the  collefted  thou- 
&nds  of  them  that  furround  us. 

Or  again  this,  at  Sexts,  on  the  Jame  day  : — 

Christ,  the  Son  of  God,  Who,  in  the  extremity  of  Thy  Paffion,  hadft 
gall  and  vinegar  given  Thee  to  drink  by  the  Jews,  grant  to  us  that,  by  this 
the  bitternefs  which  Thou  didft  tafte  for  us,  we  may  be  made  joyful  by 
drinking  of  the  river  of  Thy  pleafures;  to  the  end  that  both  the  bitternels 
of  Thy  death  may  increafe  the  fweetnefs  of  our  love,  and  the  power  of  Thy 
refurreftion  may  manifeft  to  us  in  its  perfeft  beauty  the  promifed  glory  of 
Thy  Face. 

Or  again  :  let  us  turn  to  the  glorious  MiJJa  in  the  MiJJal  of 
the  fame  Church,  for  Eajler-day  : — 

Let  the  heaven  rejoice,  and  the  earth  be  glad:  let  the  fea  laugh,  let  the 
fun  fliine  out ;  calm  weather  has  returned,  the  peftilence  is  at  an  end ;  the 
tcmpeft  has  ceafed,  the  darknels  has  vaniftied,  the  Crofs  has  purged  the  at- 
inolphere,  the  Blood  has  purified,  the  Sun  has  healed  the  earth  ;  thus  did 
crucified  GOD  redeem  man.  But  if  we  regard  the  immutability  of  His 
Majefty,  it  was  by  gifts,  not  by  labour.  Becaufe  when  He,  devifing  the 
means  of  redemption,  had  grieved  over  our  lofs,  He  affumed  the  body  of 
our  vilenefs,  not  becaufe  He  could  in  no  other  way  aflift  us  againft  the 
tyranny  of  our  fallen  adverlary,  but  to  the  end  that  the  oracles  of  the  Pro- 

f)hets  might  by  this  miracle  ot  love  be  fulfilled.  All  the  more  certain  know- 
edge,  then,  have  they  that  are  fct  free,  that  death  wrought  his  work  in  the 
offence  of  the  firft  tranfgreflbr,  not  through  the  weaknefs  of  man's  frame, 
but  through  the  exceeding  vilenefs  of  fin  :  that  the  caufe  of  deftruftion  was 
not  frailty,  but  deliberate  will :  that  the  origin  of  punifhment  was  the  decay, 
not  inherent  in  the  work,  but  wrought  by  crime :  that  the  condition  of  the 


^he  Colle5fs  of  Eajier-tide.  6 1 

guilt  was  brought  to  pafs,  not  by  fenfe  but  by  confent  (jion  fenfus  Jlatuit,  fed 
confenfus)  :  that  the  fin  of  the  fall  arofe  from  the  contumacy  of  the  world, 
not  from  the  negligence  of  the  Creator.  Let  me  aflc  thyfelf,  now  that  the 
Lord  has  redeemed  us,  in  what  part  of  thy  frame  did  the  devil  firft  deftroy 
thee  ?  Was  there  any  flaw  in  it  as  it  came  from  the  hands  of  its  Maker, 
which  brought  to  pafs  its  deftruftion  ?  In  thy  members  thou  hadft  certainly 
bean  ftable,  hadft  thou  not  been  unftable  in  keeping  the  commandments. 
The  tempter  obtained  poffeffionof  thy  foul,  in  which  was  the  pre-eminence  of 
thy  dignity.  Thou  feeft  that  it  was  the  a6t  not  of  thy  Lord,  but  of  thyfelf, 
that  thou  didft  perifh.  I  will  fay  it,  O  Almighty  God,  confefling  the  de- 
pravity of  the  old  man,  yet  not  ungrateful  for  our  prefent  ftate  of  liberty; 
he  could  never  have  been  fubje6t  to  captivity,  had  he  not  been  lord  of  his 
own  lib»rty.  And  in  this,  then,  O  moft  merciful  Judge,  confefUng  both 
the  pre-eminence  of  Thine  own  power,  and  the  iniquity  of  our  tranfgreffion, 
we  pray  and  befeech  that  henceforth  we  may  neither  be  able  nor  willing  to 
fin  any  more. 

This  Mijja  is  an  excellent  example  of  the  antithetic  jlyle  of 
the  Mozarabic  prayers  :  it  is  curious  alfo  to  objerve  how  the 
Jentiments  appear  to  have  been  influenced  by  the  teaching  of 
Faujlus  of  Riez  and  others  who,  from  the  Augujlinian  party, 
received  the  name  of  Semi-Pelagians. 

Take  another  example  from  the  Jame  book  :  it  Jhall  be  the 
Illation  for  Eajler  Monday : — 

It  is  meet  and  right  that  we  fhould  render  thanks  to  Thee,  Almighty 
Father,  and  to  Thine  only  Son,  our  Lord  Jesus  Christ,  Who,  de- 
fcending  from  heaven,  ceafed  not  to  humble  Himfelf  until  he  found  the 
fugitive  fervant  whom  He  was  feeking,  not  that  having  found.  He  might 
deftroy  him,  but,  fetting  him  free  from  the  chains  of  diabolical  damnation, 
that  He  might  re-create  him  as  His  own  pofleflion.  Wherein  the  free  will 
of  Him  That  defcended  vouchfafed  to  endure  a  voluntary  death,  not  an  un- 
avoidable neceflity.  For  He  was  not  unwillingly  drawn  down.  Who  de- 
fcended into  hell  by  the  path  which  the  defcending  Saviour  trod.  He  rofe 
then  the  third  day,  alivef  from  the  dead,  becaufe  He  alone  was  found  free  among 
the  dead.  He  accomplifhed  the  faying  of  the  Prophet,  uttered  fo  long 
before,  "  After  three  days  He  will  quicken  us  ;  the  third  day  He  will  raife 
us  up,  and  we  ftiall  live  in  His  fight."  According  to  which  prefiguration, 
Jonah  alfo,  after  his  three  days'  imprifonment,  was  fet  free  from  the  whale's 
belly ;  that  the  myftery  of  the  Trinity  might  be  manifefted  as  co-operating 
in  that  which  the  Perfon  of  the  Son  alone  undertook.  Yes :  He  arofe  alive 
from  the  dead,  becaufe  He  was  not  obnoxious  to  deftru6lion  Who  was  free 
from  fin.  Nor  could  death  hold  Him  captive  Who  was  not  buried  by  the 
death  of  tranfgreflion.  Yes  :  He  arofe  alive  from  the  dead.  Who  vifited  the 
place  of  death  by  the  right  of  a  Redeemer,  not  through  the  wickednefs  of  a 
fmner.  Death  ftood  aghaft  at  the  Advent  of  the  Almighty, — fearing  his 
own  death,  and  trembling  with  the  terror  of  his  own  deftruftion  ;  admired  the 
Lord  of  Life,  and  feared  Him  as  mighty  whom  it  acknowledged  as  inno- 
cent J  feared  Him  as  the  avenger,  Whom  it  could  not  claim  as  a  debtor. 
Becaufe  it  is  written,  "  O  Death,  I  will  be  thy  death  ;  O  Grave,  I  will  be 

f  [We  ftiall  have  occafion,  In  the  paper  on  the  Mozarabic  Rite,  to  obferve 
that  "  refurrexit  'vivus  a  mortuis,"  (and  Cometimes  vi^or,)  was  a  veiy  ancient 
Spanifli  reading.] 


62  Eajier  Day :   Mozarabic. 

thy  deftruction."  All  thefe  things,  then,  which  were  thundered  forth  of  old 
time  by  the  oracles  of  faithful  Prophets,  having  been  now  accomplifhed,  not 
only  the  heaven  of  heavens,  with  the  whole  army  of  bleffed  angels,  but  the 
love  of  Thy  faithful  people  here  in  exile,  exults  together  with  the  Seraphim 
in  the  hymn  of  due  praife,  faying :  R.  Holy,  Holy,  &c. 

At  the  rijk  of  wearying  our  readers,  we  cannot  refrain  from 
quoting  the  Pojl-Pridie  of  the  Jame  Office,  as  one  of  the  finejl 
in  the  Mozarabic  ritual. 

This  doing,  Moft  Holy  Father,  we  fet  forth  the  death  of  Thine  Only- 
Begotten  Son,  by  which  we  are  redeemed,  as  He  commanded  us,  till  He 
Himfelf  fhall  come.  We  have  proclaimed  that  He  died  for  our  fakes  : 
do  Thou  beftow  on  us  the  dignity  of  dying  together  with  Him.  We  believe 
that  He  rofe  again  ;  do  Thou  grant  that  we  may  rife  from  our  daily  falls. 
We  believe  and  proclaim  that  He  will  come  again  to  judge  the  world :  do 
Thou  grant  us  to  have  fuch  a  converfation,  that  we  may  merit  to  find  that 
terrible  Advent  propitious  to  us.  And  we  humbly  befeech  Thee  that  Thou 
^  ouldeft  accept  and  blefs  this  oblation,  as  Thou  didft  accept  the  gifts  of 
Thy  righteous  child  Abel,  and  the  facrifice  of  our  Patriarch  Abraham,  and 
that  which  Thy  chief  prieft  Melchifedec  offered  to  Thee.  Here,  we  befeech 
Thee,  let  Thy  benediftion  invifibly  defcend  as  of  old  time  it  defcended  on 
the  facrifices  of  the  Fathers.  Let  the  fweet  fmelling  favour  afcend  in  the 
fight  of  Thy  Divine  Majefty  from  this  Thy  glorious  altar  by  the  hands  of 
Thy  angel,  and  let  Thy  Holy  Spirit  come  down  upon  thefe  myfteries,  and 
fanftify  both  the  oblations  and  the  vows  of  Thy  people  that  offer,  that 
whoever  may  partake  of  this  Body  may  receive  fpiritual  medicine  to  heal 
the  wounds  of  the  heart,  to  expel  every  thought  of  vanity  from  the  mind, 
to  eradicate  hatred,  to  implant  perpetual  charity,  which  covers  the  multitude 
of  fins. 

Compare  with  thefe  lengthened  Jupplications  the  jingularly 
Jhort,  and,  to  modern  apprehenjion,  cold  Collects  in  the  Ambro- 
Jian  rite  :  this  for  example  at  Sexts,  on  Good  Friday  : — "Grant, 
"  we  bejeech  Thee,  Almighty  and  merciful  GOD,  that,  as  the  con- 
"  demnation  of  Thy  SON  was  the  Jalvation  of  all,  and  the  atone- 
"  ment  for  the  rebellious,  ^o,  through  Thy  mercy,  a  common 
"  worjhip  may  be  paid  to  it  by  all  that  believe.  Through,"  &c. 

Or  again,  at  Vejpers  on  the  Jame  day  : — **  Almighty  Re- 
**  deemer,  merciful  GOD,  grant  that  the  temporal  death  of  Thy 
*'  Son  may,  through  our  good  works,  become  eternal  life  to 
"  us.     Through,"  &c. 

Or  again : — **  Almighty,  everlajling  GOD,  Who  dojl  redeem 
"  us  through  the  blejjed  PajQlon  of  Thy  CHRIST,  prejerve  in  us 
**  the  works  of  Thy  mercy,  that  through  the  objervance  of  this 
"  myjlery  we  may  live  in  perpetual  devotion." 

Let  the  reader  now  compare  with  theje  Jbme  of  the  more 
Jlriking  pajjages  from  the  Greek  Offices.  O  what  an  inexhaus- 
tible treafury  of  devotion  is  laid  up  in  thoje  two  quartos,  the 
Triodion  and  the  Pentecojlarion !  We  have  often  thought  that,  if 


Eajier  Prayers.  62 

the  poor  overworked  priejl,  compelled  to  prepare  at  odds  and 
ends  of  time  his  two  expeSed  Jermons  on  Good  Friday,  with 
nothing  but  the  old  ufed-up  materials,  known  almojl  by  heart 
before  uttered,  would  but  turn  for  half-an-hour  to  the  "  Office  of 
the  Holy  Sufferings,"  or  jbme  other  of  thoje  fublime  compojitions, 
what  life,  what  energy,  what  pathos  it  would  impart  to  his  dif- 
courfe  !  CoUeds,  jlriSly  fpeaking,  as  we  have  faid,  there  are 
none ;  nor  can  we  fay  that  the  following  prayer  exaSly 
fupplies  their  place  : — "  GOD  and  LORD  of  powers,  Artificer 
"  of  all  creation,  Who,  through  the  mercies  of  Thine  infinite 
"  companion,  didjlfend  forth  Thine  Only-Begotten  SonJesuS 
"  Christ  for  the  jalvation  of  our  race,  and  by  His  precious 
"  Blood  didjl  blot  out  the  handwriting  of  our  Jins  that  was  againjl 
"  us,  and  didjl  triumph  over  the  powers  of  darknejs  on  the 
"  Crofs  :  do  Thou,  O  LORD,  and  Lover  of  men,  receive  alJQ 
"  from  us  Jinners  theje  our  thanksgivings  and  intercejQlons,  and 
"  prejerve  us  from  every  hurtful  and  blind  fall,  and  from  all  that 
"  jeek  to  hurt  us,  our  enemies,  vijible  or  invijible.  Transfix  our 
"  flejh  with  Thy  fear ;  and  let  not  our  hearts  be  turned  ajide 
"  to  words  or  thoughts  of  wickednejs,  but  inflame  our  Jbuls 
"  with  Thy  love,  that  we,  looking  ever  more  intently  to  Thee,  and 
*'  led  by  the  light  which  is  with  Thee,  and  beholding  Thee, 
"  the  unapproachable  and  eternal  Splendour,  may  jend  up  to 
"  Thee  ceajelejs  praijes  and  thankjgivings,  the  Unbegotten 
"  Father,  Thine  Only-Begotten  SON,  and  Thine  all-holy 
"  and  good  and  quickening  SPIRIT,  now  and  ever  and  to  ages 
"  of  ages."  ^ 

It  mujl  be  confejfed  that  this  prayer,  though  occurring  at  Sexts 
on  Good  Friday,  has  nothing  at  all  to  dijlinguijh  it  from  any 
every-day  jupplication,  and  is  rather  unworthy  of  the  place  which 
it  holds.  But,  in  point  of  faS,  it  is  the  Odes  of  the  Eajlern 
Church  which  are  its  true  prayers,  though  cajl  in  a  jhape  ^o 
widely  differing  from  any  Wejlern  ujage. 

Eajler-eve. — The  entire  difference  of  the  Roman  Office  from 
our  own,  the  benediftion  of  the  Font,  the  twelve  prophecies,  the 
anticipatory  nature  of  the  whole  jervice,  rendered  a  new  ColleS 
here  indijpenfable ;  the  Roman  Office  contenting  itjelf  at  Lauds 
with  that  for  Good  Friday.  Ours,  as  is  well  known,  was  added 
at  the  Savoy  Conference  :  it  is  partly  taken,  and  very  much  im- 
proved, from  that  in  Laud's  book  : — "  O  mojl  gracious  GOD, 
*'  look  upon  us  in  mercy,  and  grant  that,  now  we  are  baptized 
"  into  the  death  of  thy  SON  jESUS  CHRIST,  ^o,  by  our  true 
"  repentance,  all  our  jlns  may  be  buried  with  Him,  and  we  not 
"  fear  the  grave  :  that  as  CHRIST  was  raijed  up  from  the  dead 
"  by  the  glory  of  Thee,  O  FATHER,  jb  we  aljb  may  walk  in 


64  The  Colle^is  of  Eajier  Week. 

"  newnejs  of  life,  but  our  Jins  never  be  able  to  rije  up  in  judg- 
"  ment  againjl  us  :  and  that  for  the  merit  of  jESUS  CHRIST, 
**  That  died,  and  was  buried,  and  roje  again  for  us.     Amen." 

Eajler-day. — Mediaeval  ritualijls  have  inquired  what  is  the 
connexion  between  the  Fejlival  and  the  thing  prayed  for  in  the 
CoUeS,  "  That  as  by  Thy  fpecial  grace,"  &c.  They  generally 
refer  it  to  thoje  words  of  our  LORD,  *'  I  have  a  baptijm  to  be 
baptized  with,"  &c.,  and  other  the  like  exprejjions  of  His 
earnejl  dejire  to  accomplijh  the  work  for  which  He  came  into  the 
world,  compared  with  the  "  good  effeft"  to  which,  on  this  day, 
that  deJire  was  brought :  and  this  is  the  leajl  far-fetched  of  the 
many  explanations  which  have  been  given.  There  is  no  varia- 
tion in  the  Wejlern  offices  :  the  Mozarabic  Collefl  is  Jimpler : — 
*'  To  Thee  we  ajcribe  glory,  O  LORD  our  GOD  ;  and  we  be- 
"  Jeech  Thy  power"  [notice  the  Jubjlitution  of  this  word  for  the 
more  ufual  mercy^  with  reference  to  the  Jlupendous  miracle  of 
power  on  this  day],  "  that,  as  Thou  didjl  vouchsafe  to  die  for  us 
*'  Jinners,  and  didJl  again  appear  on  the  third  day,  in  the  glory  of 
**  Thy  rejurreflion,  ^o  we,  being  abfolved  by  Thee,  may  in  Thee 
"  merit  to  obtain  perpetual  joy  :  in  like  manner  as  the  Example 
**  of  true  reJurreSion  has  gone  before  us." 

Eajler  Monday. — It  is  a  great  pity  that,  injlead  of  a  mere 
repetition  of  the  Collet  of  Eajler-day,  the  original  prayer  was 
not  adopted  : — "  O  GOD,  Who  by  the  Pajchal  folemnity  hajl 
**  given  the  medicine  of  the  world  :  we  bejeech  Thee  to  continue 
**  Thy  celejlial  gift  to  Thy  people  ;  that  they  may  both  obtain 
*"  perfeft  liberty,  and  advance  to  eternal  life."  And  ^Oy  on  the 
Tuejday,  the  Collefl  is, — here  with  reference  to  the  newly  bap- 
tized,— "  O  God,  Who  continually  multipliejl  Thy  Church  by 
"  a  new  offspring :  grant  to  Thy  jervants,  that  in  their  lives 
"  they  may  Jet  forth  the  Sacrament,  which  by  their  faith  they 
**  have  received." 

The  arrangement  of  the  CoUeSs,  &c.,  for  Eajler  Week,  in 
the  Mozarabic  ritual,  is  Jingularly  happy.  The  prophecies  are 
the  EpiJlles  to  the  Seven  Churches,  from  the  Revelation,  mojl 
appropriate  (if  the  reader  will  think  them  over)  to  that  Jeajbn, 
and  acquiring  an  ejpecial  emphajis,  for  their  promijes  "  to  him 
that  overcometh."  The  reference  too,  on  each  day,  to  the 
ejpecial  work  or  charafter  of  that  day,  (as  to  the  Pajjlon  on 
Friday,)  taken  in  connexion  with  Eajler,  is  especially  note- 
worthy.    Take,  for  example,  the  Alia  Oratio : — 

Behold,  O  Jesus  Christ,  Mediator  of  God,  and  Redeemer  and  Lord 
of  men,  the  man  whom  Thou,  our  GoD,  with  the  Father  and  the  Holy 
Ghost,  didft  on  the  fixth  day  make  in  Thine  image.  Thou  didft  alfo  vifit 
in  the  fixth  age  by  taking  his  fleih,  and  didft  give  him  regeneration  of  heart. 


The  Collects  of  Eafter-tide ,  65 

by  the  truth  of  the  Gofpel.  Wherefore,  on  this  day,  we  offer  to  Thee  the 
viftim  of  this  moft  excellent  facrifice,  as  well  for  the  condition  of  the  human 
rate,  as  for  the  redemption  which  Thou  didft  bring  to  pafs :  on  this  day,  in 
which  Thou  waft,  for  our  falvation,  nailed  to  the  Crofs;  hadft  vinegar  given 
Thee  to  drink ;  in  which  Thy  fide  was  pierced  with  a  fpear  ;  in  which  Thou 
didft,  after  death,  defcend  into  hell,  which,  by  rifing  again,  Thou  didft  fpoil. 
For  which  myfteries  and  miracles,  commending  this  day  to  Thy  mercy  with 
our  facrifices,  we  afk  of  Thee,  O  merciful  Redeemer  and  Lord,  that,  calling 
to  mind  this  day's  myftery,  and  putting  off  from  us  the  old  man  with  his  afts. 
Thou  wouldft  clothe  us  with  the  new  man,  which  after  the  Lord  is  created 
in  righteoufnefs,  and  holinefs  of  truth.  Let  the  defues  of  carnal  pleafures  die 
in  us ;  let  the  various  paffions  of  vice  become  extinft.  Thou,  Who  didft 
beftow  Thyfelf  on  us  as  a  gift,  fuffer  us  no  longer  to  be  the  caufe  of  our  own 
mifery,  that  we,  walking  in  newnefs  of  life,  as  we  have  been  redeemed  by 
Thy  blood,  fo,  being  perpetually  crucified  to  Thy  Crofs,  we  may  both  efchew 
the  error  which  leads  to  perdition,  and  may  without  condemnation  hold  faft 
the  liberty  of  that  high  calling,  to  which  Thou  haft  called  us.     Amen. 

Crabbed  and  difficult  as  this  appears,  {^o  do  mojl  of  the 
Mozarabic  Collefls,)  the  more  they  are  jludied  the  more  highly 
will  they  be  appreciated,  conjlantly  reminding  us,  as  they  do,  of 
the  bejl  parts  of  S.  Leo  and  S.  Fulgentius. 

Low  Sunday.  The  original  Collect : — "  Grant,  we  befeech 
"  Thee,  Almighty  GOD,  that  we,  who  have  accomplijhed  our 
"  Pajchal  Feajl,  may,  through  Thy  mercy,  make  good  the 
"  fame,  in  our  conversation  and  in  our  life  :" — a  prayer  in  no- 
wije  remarkable,  and  certainly  not  equal  to  our  own.  The 
latter  has  generally  been  thought  an  original  composition  ;  but 
it  can  hardly  be  called  jb.  In  jbme  of  the  German  Mijjals,  the 
Colleft  was  as  follows  : — "  Praejla,  quaejumus,  omnipotens  ]em- 
*'  piterne  Deus,  ut  qui  nobis  unigenitum  FiLIUM  Tuum  in 
"  Vifiimam  dedijli,  ita  populo  tuo  expurgare  vetus  fermentum, 
*' ut  nova  jit  conjperjio,  tribuas.      Per." 

The  CoUeS  for  the  Second  Sunday  after  Eajler  does  jeem  to 
be  perfeftly  new.  That  in  the  Roman  Office  is  : — "O  GOD, 
"  Who  by  the  humility  of  Thy  Son  didjl  raife  the  fallen  world, 
"  grant  to  thy  faithful  people  perpetual  joy ;  that  thofe  whom 
"  Thou  hajl  delivered  from  the  mijery  of  everlajting  death, 
"  Thou  mayejl  caufe  to  have  the  fruition  of  everlajling  glad- 
"  nefs."  That  in  the  French  Breviaries  is  the  fame  as  ours  for 
the  Third  Sunday  after  Eajler.  One  cannot  but  lament,  during 
this  Pafchal  feafon,  the  utter  difufe  of  the  Alleluia,  which  gave 
fo  joyous  a  charader  to  more  ancient  fervices.  So  deeply  was 
this  felt  among  every  clafs  of  people,  that  one  of  the  commonejl 
of  April  flowers  Jlill  retains,  in  Sujfex,  the  name  of  Alleluia. 
The  Farewell  to  Alleluia,  in  the  Mozarabic  rite,  is  touchingly 
beautiful.  It  here  takes  place  on  the  firjl  Sunday  in  Lent,  the 
ancient  commencement  of  the  Fajl.     After  that  noble  hymn,  the 

F 


66  The  Farewell  to  Alleluia. 

Alleluia  Perenne^  the  Capitula  are  as  follows  : — **  Alleluia  in 
"  heaven  and  in  earth  ;  it  is  perpetuated  in  heaven,  it  is  Jung  in 
**  earth.  There  it  rejbunds  everlajlingly ;  here  Jweetly.  There 
**  happily;  here  concordantly.  There  ineffably  ;  here  earnejlly. 
*'  There  without  Jyllables ;  here  in  mujlcal  numbers.  There 
"  from  the  angels ;  here  from  the  people.  Which,  at  the  birth 
"  of  Christ  the  Lord,  not  only  in  heaven  but  the  earth,  did 
**  the  angels  jing ;  while  they  proclaimed  glory  to  GOD  in  the 
"  highejl,  and  on  earth  peace  to  men  of  good  will."  The  Bene- 
diSlion : — "  Let  that  Alleluia  which  is  ineffably  fung  in  heaven, 
*'  be  more  efhcacioujly  declared  in  your  praifes.  Amen.  Un- 
"  ceajingly  fung  by  angels,  let  it  here  be  uttered  brokenly  by  all 
•*  faithful  people.  Amen.  That  it,  as  it  is  called  the  praije 
"  of  God,  and  as  it  imitates  you  in  that  praije,  may  cauje  you 
**  to  be  enrolled  as  denizens  of  the  eternal  manjion.  Amen." 
The  Lauda  : — "  Thou  Jhalt  go,  O  Alleluia  ;  Thou  Jhalt  have 
"  a  projperous  journey,  O  Alleluia.  R..  And  again  with  joy 
"  thou  Jhalt  return  to  us,  O  Alleluia.  V.  For  in  their  hands 
*'  they  Jhall  bear  thee  up ;  lejl  thou  hurt  thy  foot  againjl  a 
"  Jlone.  R.  And  again  thou  Jhalt  return  to  us  with  joy,  O 
*'  Alleluia."  So  the  French  Breviaries,  on  this  Jecond  Sunday 
after  Eajler,  celebrate  the  return  of  Alleluia.  After  the  beauti- 
ful lejjon  from  S.  Augujline,  in  his  expojition  of  the  1 1 0th 
PJalm — "  The  days  have  come  for  us  to  Jing  Alleluia.  Now 
**  theje  days  come  only  to  pajs  away,  and  pajs  away  to  come 
**  again,  and  typify  the  Day  which  does  not  come  and  pajs  away, 
**  to  which,  when  we  Jhall  have  come,  clinging  to  it,  we  Jhall  not 
"  pajs  away" — they  give  for  the  rejponjes  : — 

V.  Through  the  ftreets  of  Jerufalem,  Alleluia  (hall  be  lung.  Blefled  be 
the  Lord  Who  hath  exalted  her.  Let  His  Kingdom  be  for  ever  and  ever. 
Alleluia,  Alleluia.   ' 

R  Alleluia :  falvation,  and  glory,  and  power  to  our  God,  for  true  and 
juft  are  His  judgments.     Let. 

We  really  beg  the  reader's  pardon  for  digrejQing  Jo  often  from 
our  main  Jubjefi  ;  but  it  is  difficult  to  pajs  by  theJe  lejs  known 
beauties  of  mediaeval  rituals,  without  jlopping  for  a  moment  to 
point  them  out. 

Our  CoUefi  for  the  Third  Sunday  after  Eajler  is  merely  tranj"- 
lated  from  the  Sarum.  The  Parijlan  books,  which  have  recited 
it  on  the  preceding  Sunday,  on  this  employ  that  which  the  Roman 
Mijjal  ajjigns  to  that.  The  Mozarabic  Office  of  the  Sundays 
in  Eajler-tidc,  appears  very  imperfed  ;  its  prayers  and  refponjes 
are  almojl  entirely  borrowed  from  Eajler  Week,  and  there  is  no 
Jpecial  Jervice  for  any  Feria. 

The  Fourth  Sunday  differs  in  its  Colleds  from  the  Sarum 


The  Collects  of  Rogation-tide.  67 

only  by  the  Jubjlitution  of  "  Who  alone  canjl  order  the  unruly 
wills  and  affeftions  of  Jinful  men,"  for  "  Qui  fidelium  mentes 
unius  efficis  voluntatis."  The  CoUefl  in  the  Mozarabic  is  pretty 
enough  : — "  Let  all  the  earth,  O  LORD,  Jing  to  Thee  a  new 
"  Jong,  that  earth  which  has  been  redeemed  by  the  blood  of  Thy 
"  Son  Jesus  Christ,  our  Lord  ;  that  we  who  are  buried 
"  together  into  His  death,  may  enter  with  Him  into  infinite  glad- 
*'  ne/s." 

The  Fifth  Sunday  after  Eajler.  "  Being,"  as  the  CommiJ"- 
Jioners  add,  "  Rogation  Sunday." — Our  CoUeft  is  a  mere  tranj"- 
lation  of  the  Sarum.  We  cannot  help  objerving  how  remarkably 
the  Canon  on  the  previous  Saturday  is  chofen  in  the  French 
Breviaries.  It  was  one  of  thoje  of  the  Council  of  Cologne,  in 
1536  ;  a  Council  which  endeavoured  to  meet  the  innovation  of 
Luther,  by  a  true  and  holy  reform,  and  which  has  always  been 
held  in  bad  odour  by  Ultramontanes.  *'  Let  not  preachers  dwell 
*•  too  much  on  the  hijlories  of  the  Jaints  ;  but  let  the  principal 
"  part  of  their  dijcourje  be  employed  in  the  explanation  of  the 
**  Gojpel  and  Epijlle.  If  the  legend  of  the  jaint  appears  fabu- 
"  lous,  they  Jhould  not  even  allude  to  it ;  if  only  probable,  they 
**  may  jujl  touch  upon  it,  gathering  from  it  the  points  prin- 
"  cipally  worthy  of  imitation.  Let  them  take  care,  aljb,  not  to 
"  injijl  too  much  on  uncertain  miracles  ;  but  only  on  thoJe  which 
**  are  related  in  Holy  Scripture,  or  by  authors  of  eminent  repu- 
"  tation."  Is  it  wonderful  that,  when  a  great  German  Council 
could  Jpeak  of  found  leftions  in  the  Breviary  as  allowedly  and 
confejjedly  falje,  Quignon,  and  other  enthujiajlic  reformers,  jhould 
cut  down  the  beauties,  in  order  to  vindicate  the  exaS  truth,  of 
the  Ecclejiajlical  Office  ? 

There  can  be  no  doubt  that  the  compilers  of  the  Prayer-book 
had  intended  to  give  to  the  Rogation  Days  their  own  Colled?s, 
Epijlles,  and  Gojpels,  but  that  the  general  hurry  of  the  compila- 
tion caujed  this  intention  not  to  be  carried  out.  The  Roman 
Colled  for  the  Monday  is, — "  Grant,  we  bejeech  Thee,  Almighty 
*'  God,  that  we,  who  in  our  affliction  do  put  our  trujl  in  Thy 
"  mercy,  may  ever  be  defended  by  Thy  protection  againjl  all 
"  adverjities."  In  that  Mijjal  we  have  no  proper  Collect  for 
the  TueJHay  ;  but  in  the  Parijlan  it  is  as  follows  : — "  Stir  up,  O 
*'  Lord,  the  wills  of  Thy  faithful  people,  that,  intent  on  Thy 
**  holy  doflrine,  they  may  underjland  that  for  which  they  pray, 
"  and  by  perjeverance  in  ajking,  may  obtain  the  jame."  The 
Commijfioners  rejeded  Colled,  Epijlle,  and  Gofpel,  for  Roga- 
tion Sunday,  Jubjlituting  in  their  place  an  Office  with  reference 
to  the  fruits  of  the  earth,  and  one  which  might  be  Juitable  enough 
for  Rogation  Monday.     The  Epijlle  was  Deut.  xxviii.  i — 9 ; 


68  Orationes  ad  Diver/a. 

the  Gofpel,  S.  Matt.  vi.  25,  to  the  end.  Convocation  might 
Jurely,  without  much  difficulty,  recommend  certain  Collets  for 
theje  three  days,  and  might  enjoin  that  the  Litany  Jhould  always 
be  faid  on  the  Monday  and  Tuejday. 

Our  Prayer-book  amplifies  a  little,  and  certainly  improves, 
the  CoUeS  for  Afcenjion-day,  the  Jame  in  all  Breviaries.  The 
Commijjioners  tried  their  hands  at  a  new  Collet?,  but  Jeem  to 
have  been  dijpleafed  with  their  own  work,  and  reverted  to  the 
original  one. 

We  will  not  dwell  on  the  ColleSs  which  remain,  further  than 
to  remark,  that  the  magnificent  one  for  the  Sunday  after  AJcen- 
jion  is  merely  the  Antiphon  to  Magnificat  for  AJcenJion-day,  very 
far  Jiiperior  to  the  original  CoUeS  : — "  Almighty,  everlajling 
*'  God,  grant  that  we  may  always  devoutly  Jerve  Thee  with 
"  our  will,  and  may  worjhip  Thy  Majejly  with  a  Jincere  heart." 
We  have  thus  gone  through  the  Collefls  of  half  the  year : 
which,  as  jpecimens  of  vernacular  tranjlation  from  originals, 
the  very  pithinejs  of  which  renders  any  verjion  of  them  ex- 
tremely difficult,  can  never  be  JurpaJJed.  We  can  but  wijh 
that  the  number  were  double  what  it  is  ;  and,  above  all  things, 
that  the  Orationes  ad  diverfa^  or  many  of  them,  had  found  a 
place  in  our  Prayer-book.  Take  a  few  examples.  For  Rain : 
(and  compare  that  with  the  clumjy  prayer  on  the  Jame  fubjeft 
in  our  Book :) — "  O  GOD,  in  Whom  we  live,  and  move,  and  have . 
**  our  being,  give  us,  we  pray  Thee,  a  Jufficient  rain ;  that  our 
"  temporal  necejjities  being  Jupplied,  we  may  with  the  more 
"  confidence  dejire  Thy  eternal  promijes."  Or,  again  :  For  the 
Murrain  among  Jnimals  : — "  O  GOD,  Who  hajl  appointed  that 
*'  even  the  brute  beajls  Jhould  ajQlJl  in  the  labours  of  men,  we 
"  bejeech  Thee  that  they,  without  whom  our  wants  cannot  be 
**  Jupplied,  may  not  by  perijhing  be  lojl  to  our  Jervice."  One 
more  :  For  beloved  Friends  : — *'  O  GOD,  W^ho  by  the  grace  of 
"  the  Holy  Ghost  didjl  pour  the  gifts  of  love  into  the  hearts 
**  of  Thy  faithful  people,  bejlow  upon  Thy  fervants,  and  on  Thy 
*'  handmaidens,  for  whom  we  deJlre  to  pray,  health,  both  of  body 
"  and  mind ;  that  they  may  both  love  Thee  with  their  whole 
**  Jlrength,  and  may  with  all  love  do  fuch  things  as  are  agree- 
"  able  to  Thee."  Again  ;  for  which  of  the  following  fubjefis 
Jhould  we  not  be  thankful  to  have  a  form  of  prayer  ?  For  our 
enemies  :  for  thoje  that  travel :  that  are  on  a  voyage :  for  the 
Jlck  :  for  one  in  prifon  :  forthofe  that  are  tempted  :  againjl  evil 
thoughts  :  for  love  :  for  patience  :  for  the  gift  of  tears  :  for  con- 
tinence :  in  any  tribulation.  Collects  on  thefe  fubjefls,  with 
permijjlon  at  any  time  to  uje  them  in  the  Communion  Office, 
would  indeed  be  a  great  benefit  to  the  Englijh  Church. 


Collets  in  I'ime  of  Plague.  69 

Let  us  turn  from  Colled^s,  properly  Jo  called,  to  thofe  longer 
Prayers  in  which  the  Eajlern  Church  delights,  but  which  have 
never  found  much  favour  in  the  Wejl.  We  Jaid,  at  the  begin- 
ning, that  a  Colled!  might  be  defined  as  conjijling  of  the  follow- 
ing members  : — 


O  God    } 


Who,  as  at  this  time 
forafmuch  as 
Who  art  always 


Grant,  we  befeech  Thee, 

And  to  the  end  that 
Give  us 
Through 


(      to  us  Thy  fei-vants 
(,      that  we 


And  that  this  is  the  fullejl  norm  of  any ;  more  frequently  Jbme 
one  or  more  of  theje  claujes  being  omitted.  Thus  the  longejl  of 
thefe  compojitions  never  occupies  more  than  a  few  lines,  ejchews 
all  manner  of  epithets  and  common-places,  and  gives  in  the 
pithiejl  and  mojl  comprejjed  manner  what  modern  devotion 
would  Jpin  out  into  pages.  The  Eajlern  Church  has  nothing 
whatever  of  this  kind.  Take,  as  a  very  good  contrajl  of  the  two, 
the  prayers  in  time  of  plague.     The  Roman  MiJJal : — 

Grant  to  us,  Lord,  to  receive  the  efFefts  of  our  fupplications  j  and  turn 
away  from  us,  of  Thy  goodnefs,  peftilence  and  famine,  that  the  hearts  of 
men  may  acknowledge  that  f'uch  chaftifements  arife  from  Thy  anger,  and 
ceafe  through  Thy  loving-kindnefs. 

The  Eajlern  Church  prays  as  follows:  — 

Let  us  make  our  fupplications  to  the  Lord.  Almighty  Lord,  of  long- 
fufFering,  of  great  mercy,  ealily  to  be  propitiated,  Lover  of  men,  Ail-good, 
exceeding  kind.  All-powerful,  Christ,  our  God  :  Thou,  through  the 
fuperabundance  of  Thy  goodnefs  alone,  didft  bring  our  nature  into  being 
from  non-exiftence.  Thou  didft  breathe  into  us  a  rational  foul  and  wifdom, 
and  didft  honour  us  with  Thine  image,  and  didft  vouchfafe  to  us  the  delights 
of  Paradife,  and  divine  education,  and  companionfhip  with  the  Divinity. 
Thou,  when  we  had  fet  at  nought  Thy  commandment,  and  had  been  brought 
under  the  deceit  and  guile  of  the  devil,  and  had  fallen  away  from  Thy  glory, 
and  had  changed  life  for  death,  and  the  kingdom  for  bitter  flavery,  didft  not 
overlook  us,  through  the  inefFablenefs  of  Thy  long-fuffering  and  goodnefs, 
but  didft  in  divers  manners,  by  the  Fathers  and  the  Prophets,  vifit  us.  Thou 
didft  fet  over  us  angels,  as  guides  and  guards,  teaching  us,  and  leading  us 
by  the  hand,  as  if  to  the  difcovery  of  the  better  ftate.  But  when  we  had 
fhown  that  all  thefe  things  were  empty  and  vain  by  our  meafurelefs  bias  to 
iniquity.  Thou  Thyfelf  didft  in  the  latter  times  of  the  world  ineffably  devife 
the  fecond  workmanftiip  and  re-creation  of  our  nature,  and  didft  in  a  fearful 
manner  unite  our  whole  man  to  Thy  whole  Divinity,  and  didft  confecrate 
flefti  by  flelh,  and  foul  by  foul,  and  didft  by  death  and  fufFerings  free  us  from 


yo  Eafiern  Orationes  ad  Diver/a. 

the  death  and  fufFerings  which  were  contrary  to  our  original  nature,  anddldl 
vouchfafe  to  us  eternal  life  through  the  keeping  of  Thy  commandments. 
But  we,  again  tranfgrefling  Thy  commandments,  and  yielding  ourfelves  to 
our  own  defires  and  wills,  eagerly  purfue  all  fin  in  each  luft,  flander,  blaf- 
phemy,  malice,  perjury,  faliehood,  impure  words,  guile,  ftrife,  envy,  and 
every  lawlefs  and  bafe  deed,  both  prompted  by  nature,  and  contrary  to 
nature,  and  which  we  could  not  even  find  in  irrational  animals  ;  our  days  are 
pafl"ed  in  vanity  :  we  are  ftripped  of  Thy  help,  we  are  made  a  derifion  and 
a  laughing-ftock.  to  all  thofe  that  are  round  about  us,  we  have  caufed  that 
Thy  moft  holy  and  adorable  Name  ftiould  through  us  be  blafphemed  among 
the  heathen,  &c. 

The  above,  which  is  not  quite  a  quarter  of  the  whole  prayer, 
is  a  very  fair  example  of  thefe  lengthened  compojltions,  cer- 
tainly not  without  their  beauty,  but,  to  Wejlern  tajle  at  leajl, 
very  lengthy,  and  open  to  the  charge  of  tautology.  They  would 
appear  for  the  mojl  part  to  have  been  compojed  between  the 
year  6oo  and  lOOO  ;  or,  to  /peak  more  generally,  between  the 
Patriarchate  of  Thomas  I.  and  that  of  Michael  Cerularius  : 
though  Jbme  are  even  later  than  the  lajl-named  prelate.  The 
length  of  theje  prayers  Jbmetimes  begets  a  minutenejs  which  is 
Jcarcely  without  pojitive  abjurdity.  Thus,  the  "  Prayer  of  the 
holy  Martyr  Tryphon,  which  is  Jaid  over  gardens,  vineyards, 
and  plantations,"  begins  in  this  way: — "When  I  was  in  the 
"  village  of  Lampjacus,  and  tending  and  feeding  my  geeje,  the 
**  wrath  of  GOD  came  down,  not  on  that  place  only,  but  aljb  on 
"  all  the  villages  round  about."  It  proceeds  : — "  GOD,  Who 
**  hears  them  that  put  their  trujl  in  Him,  Himjelf  fends  His 
**  Angel  out  of  His  prepared  dwelling-place,  that  He  may  dejlroy 
«'  every  tribe  and  race  of  animals  that  injure  the  vines,  the  olives, 
"  and  the  gardens  of  the  Jervant  of  GOD  :  and  knowing  clearly 
*•  the  names  of  theJe  animals,  I  will  thence  tell  them  : — Cater- 
**  pillar  ;  Worm  ;  Worm-Caterpillar ;  Scantharus  ;  Winglejs- 
**  Locujl ;  Locujl ;  Apple-Caterpillar ;  Caligaris  ;  Longlegs  ; 
"  Ant ;  Loufc  ;  Woodlouje  ;  Flea  ;  Burning- Worm  ;  Mildew  ; 
**  Cockleworm  ;  Razor- Worm  ;  and  if  there  be  any  other  thing 
"  which  dejlroys  the  fruit  or  the  vine,  or  of  other  herbs,"  &c. 
Indeed,  the  titles  of  the  Prayers  themjelves  Jeem  intended  to 
provide  for  all  pojjible  dijajlers.  Thus,  we  have  a  prayer,  "  If 
it  happens  that  any  filthy  thing  falls  into  ajar  of  wine  or  honey  :" 
*'  For  a  polluted  vejjel :  "  "  For  polluted  corn  or  barley  :  "  "For 
the  foundation  of  a  houje  :  "  "  On  entering  a  new  houje  :"  "  For 
a  houfe  haunted  by  evil  fpirits  : "  "  Over  the  Jbwing : "  "  Over 
jalt  :  "  "  For  thofe  that  bring  the  firjl-fruits  of  autumn  : "  "  For 
the  threjhing-floor :  "  "  Over  round  cakes  : "  "  Over  the  young 
vines:"  "Over  the  ripe  grape:"  "For  blejffmg  wine:"  "At 
the  change  of  the  grape  on  the  6th  of  Augujl : "  "  Over  a  plan- 


yilia  Or  alio,  71 

tation  or  vineyard  which  is  hurt  by  caterpillars  :  "  "  For  blejQilng 
a  flock  : "  "  For  blejjing  eatables  on  Eajler  Day  : "  "  For  blejj- 
ing  cheeje  and  eggs:"  "For  blejjing  nets:"  "For  digging 
a  well." 

It  is  needlejs  to  dwell  any  longer  on  this  kind  of  prayer. 
Modern  prayer-writers — thoje  who  compofe  a  courfe  of  Family 
Prayers  for  four  weeks,  Family  Altars,  Steps  to  Family  Devo- 
tion, the  Altar  and  the  Tent,  &c.  &c. — may  plead  jbme  kind  of 
palliation  for  their  length,  in  the  forms  of  prayer  to  which  we 
have  been  alluding.  But,  be  this  remembered ; — the  Greek 
Prayers,  however  to  Wejlern  ideas  jpun  out  and  lengthy,  are, 
neverthelejs,  not  without  their  beauty,  are  full  of  matter,  and  are 
at  all  events  of  one  texture  :  not  like  the  compositions  of  our 
modern  authors,  a  number  of  Collects  jlrung  together  with  or  with- 
out conne6!ion.  In  more  lengthened  prayers  we  cannot  do  better 
than  follow  the  u/ual  Wejlern  practice  :  a  Jeries  of  Colleds, 
without  any  termination  by  way  of  Doxology  ;  that  conclujion 
being  rejerved  till  the  termination  of  the  lajl. 

We  are  bound,  however,  to  acknowledge  the  very  great 
beauty  of  jbme  of  theje  longer  prayers  in  the  Ambrojian  and 
Mozarabic  Offices.     Take  the  following  as  an  example  : — 

By  what  tears,  O  Lord  Jesus  Christ,  can  we  reply  to  Thy  Crofs  ? 
By  what  lamentations,  to  the  {hedding  forth  of  Thy  Blood  ?  What  re- 
wards, what  vows  can  we  offer  unto  Thee  ?  Behold,  Thou  art  now  taken 
from  us  to  be  ci-ucified,  with  pangs  which  Thou  didft  not  merit.  Thou  art 
taken  to  be  fpit  upon ;  Thou  art  fpit  upon  to  be  fcourged  ;  Thou  art 
fcourged  to  be  crucified  ;  Thou  art  crucified  to  be  derided  j  Thou  art  de- 
rided to  have  vinegar  given  Thee  to  drink  ;  Thou  haft  vinegar  given  Thee 
to  drink  to  accomplifli  all  things ;  Thou  accomplifheft  all  things  to  rife 
again  marvelloufly.  Spare  us,  O  Christ,  our  Lord.  Spare  us,  we  be- 
feech  Thee,  by  the  admirable  virtue  of  Thy  holy  Paftion  and  Refurreftion. 
And,  as  Thou  didft  render  the  Thief  a  citizen  of  Paradile,  thus  by  the 
Victory  of  the  Crofs,  free  the  world  from  all  evil ;  and  redeem  all  the  crea- 
tion of  man.  That  us,  whom  the  darknefs  of  our  confcience  has  covered 
with  grief,  the  brightnefs  of  Thy  Refurreftion  may  raife  to  glory. 

Hundreds  of  Juch  examples  lie  buried  in  the  recejjes  of  theJe 
MiJJals  and  Breviaries.  We  wijh  God-Jpeed  to  the  man  who, 
for  the  benefit  of  the  Englijh  Church,  will  endeavour  to  dig  out 
and  to  offer  to  her  theJe  more  than  Californian  treajures.  Take 
one  more  example — the  Alia  Oratio  for  Eajler-day  : — 

Blefs  the  Lord,  O  my  foul ;  and  let  all  Christ's  faithful  people  rejoice 
and  congratulate  each  other.  Ancient  defpair  hath  loft  his  rebuke,  death  his 
fting  ;  the  prifoner  is  fet  free  from  the  dungeon,  the  condemned  hath  efcaped 
from  the  chain.  Let  not  our  rebel  flefti  arife  againft  us  to  injure  us ;  let 
not  parricidal  concupifcence  arrogate  to  itfelf,  by  right  of  its  crime,  the  do- 
mination over  us.     Man  it  was  who  loft  j  God  was  made  man,  and  He 


72  The  Litanies. 

redeemed.  Our  calamity,  O  Lord,  hath  obtained  from  Thee  greater  mercjr 
than  the  unbridled  licence  of  our  firft-formed  parents  had  loft.  Then  it 
was  faid  that  they  (hould  be  fervants ;  now  it  is  ftipulated  that  they  (hall  be 
fons.  Then  immortality  was  promifed  to  the  obedient  j  now,  in  addition 
to  immortality,  glory.  Then  a  portion  was  to  be  poflTefled  in  a  region  of  de- 
light J  now  communion  is  to  be  enjoyed  with  the  angels.  Then  they  were 
to  live  with  the  creature ;  now  we  are  to  reign  with  the  Creator.  Then  the 
devil  was  to  be  avoided  ;  now  we  know  that  he  is  to  be  fubdued.  Then  there 
was  an  admonition  for  the  obfervance  of  the  commandments ;  now  there  is 
an  exhortation  concerning  the  terrors  of  the  judgment.  Then  fear  was  pro- 
pofed,  as  the  fafeguard  of  the  law  ;  now  the  will  is  touched  and  influenced. 
Then  paradife  was  loft  through  fin ;  now  we  may  hope  for  heaven  through 
grace.  Better,  therefore,  far  better  is  the  condition  which  we  have  obtained 
after  our  ruin.  Wherefore,  moft  humbly  and  unceafingly,  we  beleech  that, 
until  Thou  ftialt  have  accomplifhed  Thy  cure  in  us.  Thou  wouldeft  not 
withdraw  Thy  medicine  from  our  wounds.     Amen. 

We  will  now  proceed  to  Litanies.  There  is,  as  every  one 
knows,  but  one,  authorized  for  public  Jervice, — authorized,  we 
mean,  in  the  fuUejl  ]enj*e  of  the  word,  by  the  Roman  Church — 
that  on  the  Feajl  of  S.  Mark,  on  the  Rogation  Days,  and  on 
one  or  two  other  occajlons.  But  of  thoje  which  are  partially 
authorized,  the  number  is  almojl  countlejs,  and  the  beauty  is 
frequently  exquijite.  Mojl  of  our  readers  are  probably  acquainted 
with  a  number  of  theje  in  the  Paradifus  Animes.  Others  of 
nearly  equal  beauty  are  given  in  the  Golden  Manual.  Firjl 
among  them  is  the  Litany  of  the  NAME  of  jESUS,  whether 
the  composition  of  S.  Bernard  or  not.  The  Litanies  of  the 
Holy  Ghost,  of  the  Holy  Infancy,  of  the  PajQion,  (which 
well  dejerves  to  be  called  the  Silver  Litany,)  are  remarkably 
touching.  Few  things  are  more  Jlriking  than  to  hear  a  verna- 
cular Litany  recited  by  a  poor  congregation  in  a  Continental 
church.  We  remember,  one  Jlormy  June  morning,  hearing  the 
fijhwives  at  Eu,  chanting  one, — if  it  could  be  called  chanting — 
for  their  hujbands,  with  the  patois  rejponje  Pie%  pour  nous. 
Some  ten  or  a  dozen  juch  Jcenes  we  have,  hung  up  in  the  piSure 
gallery  of  our  ecclefiological  recolleflion.  One  in  a  village 
church  in  Champagne,  on  the  afternoon  of  AJcenjion-day  ;  the 
girls  and  boys  who  had  that  day  made  their  Firjl  Communion, 
kneeling  on  the  opposite  Jides  of  a  venerable  Romanejque  nave, 
and  reciting  the  Litany  of  the  Infancy :  another, — five  or  Jlx 
Sijlers,  the  poor  remains  of  a  once  flourijhing  Spanijh  convent, 
filling  the  dark  dim  aijle  of  a  church  in  Palencia  with  the  Litany 
of  the  Holy  Ghost  and  their  plaintive  Ruega  por  nos-otros. 
Another  : — a  Jchool,  coming  in  procejfion  with  their  rude  banners 
and  crojjes  up  a  narrow,  rocky  lane  to  a  little  Cajlilian  church, 
the  wejlern  jun  jujl  gilding  the  devices  and  images,  as  it /hot 
out  frpm  under  a  heavy  Jlorm-cloud,  that  fwept  away  into  the 


Litany,  E^fene,  Preces.  73 

vajl  and  dijlant  Paramos  of  Cajlile  ;  the  Litany  of  the  Blejjed 
Sacrament.  Oh,  how  many  beautiful  little  pidures  of  this  kind 
may  they  Jee  in  a  foreign  tour,  who  have  eyes  to  objerve  them ! 
But  to  return  to  our  JubjeS. — Our  Litany  has  tolerably  well 
prejerved  the  norm  of  all  fuch  compojitions.  Beginning  with  the 
Kyrie  Eleijbn,  the  quadruple  invocation  of  the  Trinity,  they 
proceed  to  that  of  the  Saints  with  the  Ora  pro  nobis,  the  depre- 
cations with  the  Libera  nos,  the  Petitions  with  the  Te  rogamus 
audi  nos ;  the  triple  Jgnus  Dei,  the  Pater  Nojier,  the  Pfalm,  if 
one  be  faid,  the  Verjicles,  and  the  CoUeSs.  That  in  our  Prayer- 
book  recedes  from  the  original  pattern  by  the  greater  length  of 
its  Juffrages,  by  the  omijjion  of  any  PJalm  and  of  one  Agnus  Dei, 
by  the  inferior  importance  and  length  both  of  the  Rejponjes 
and  CoUeds.  But  if  we  look  at  the  Litanies  of  the  Universal 
Church,  we  jhall  find  that  they  may  be  conveniently  divided 
into  three  families  : — 

1.  The  Roman  Litany,  as  dejcribed  above. 

2.  The  Greek  E6lene — which  jeems  generally  known  to 
Englijh  Jcholars  (but  ought  not  to  be)  under  its  Slavonic  form 
of  E£iinia, 

3.  And  the  Ambrojian  and  Mozarabic  Preces ;  which,  though 
the  name  employed  by  thoje  rituals,  mujl  not  be  ujed  by  us  : 
the  word  Preces,  according  to  all  Englijh  ufe,  applying  to  the 
jeries  of  Verjes  and  Rejponjes  faid  at  the  end  of  Prime  and 
other  J*ervices. 

The  norm  of  the  Greek  Edene  is  as  follows  :  it  may  fafely 
be  attributed  to  the  fourth  century  : — 

In  peace  let  us  make  our  llipplications  to  the  Lord. — K.  Lord,  have 
mercy.     (And  fo  at  the  end  of  every  fuffrage.) 

For  the  peace  that  is  from  above,  and  the  falvation  of  our  fouls,  let  us 
make  our  fupplications  to  the  Lord. 

For  the  peace  of  the  whole  world,  the  ftability  of  the  holy  Churches  of 
God,  and  the  union  of  all,  let — 

For  this  holy  habitation,  and  for  them  that  with  peace,  piety  and  fear  of 
God  enter  into  it,  let — 

For  our  Archbifhop,  N.,  the  venerable  Prefbytery,  the  Diaconate  in 
Christ,  all  the  Clergy  and  Laity,  let — 

For  this  holy  dwelling,  for  all  the  city,  and  country,  and  thofe  that  dwell 
in  them  in  faith,  let — 

For  good  temperature  of  the  air,  abundance  of  the  fruits  of  the  earth,  and 
peaceful  times,  let — 

For  them  that  fail,  that  travel,  that  are  fick,  that  are  in  heavlnefs,  that 
are  in  bondage,  and  their  falvation,  let — 

That  we  may  be  delivered  from  all  tribulation,  anger,  danger,  and  ftraits, 
let— 

Aflift,  preferve,  pity  and  proteft  us,  O  God,  by  Thy  grace. 

Commemorating  the  all-holy,  fpotlefs,  excellently  laudable  and  glorious 
lady,  the  Mother  of  GoD,  and  ever-Virgin  Mary,  with  All  Saints,  let  us  com- 


74  Eaftern  E5lenes. 

mend  oiirfelves  and  each  other  and  all  our  life  to  Christ  our  God. — 
R.  To  Thee,  O  Lord. 

For  all  glory,  worftiip,  and  honour  befits  Thee,  Father,  Son,  and 
Holy  Ghost,  now  and  ever,  and  to  ages  of  ages. 

This,  we  Jay,  is  the  general  norm  of  the  Eajlern  E6!ene : 
the  proper  reciter  of  which  is  the  Deacon,  and  not  the  Priejl,  who 
merely  gives  the  final  claufe.  Notice,  that  the  exprejjion 
**  Christ  our  God,"  ^o  conjlantly  occurring  in  the  Eajl,  is 
almojl  unknown  in  the  Wejl,  except  in  the  Mozarabic  rite,  an 
indelible  Jlamp  of  the  more  tremendous  jtruggle  which  Arianijm 
there  carried  on  with  the  Catholic  Faith.  Every  E6?ene  com- 
mences in  the  jame  fajhion,  and  then  breaks  off  to  its  own  pecu- 
liar Jubjefl :  as,  for  example,  that  of  the  Bridal  Coronation  : — 

For  the  fervants  of  GoD,  M.  and  N.,  now  joined  together  in  community 
of  marriage,  let — 

For  a  bleflTmg  on  this  marriage  as  on  that  of  Cana  in  Galilee,  let — 

That  the  gitt  of  modefty  may  be  bellowed  on  them,  and  the  fruit  of  the 
womb,  as  may  be  expedient  for  them,  let — 

That  they  may  be  made  glad  by  the  fight  of  their  fons  and  daughters, 
let—. 

And  Jb  in  all  the  Oilfices  and  rites  of  the  Greek  Church,  a  cor- 
responding ESene  finds  its  place.  That,  in  a  Jbmewhat  different 
form,  which  occurs  in  S.  James's  Liturgy,  is  well  known  to  all 
who  are  acquainted  with  Bijhop  Andrewes's  Private  Devotions. 

The  Mozarabic  Litanies,  again,  not  only  differ  from  tho/e  of 
the  Roman  and  Eajlern  Churches,  but  have  a  much  greater 
variety  among  themjelves.  They  will  be  referred  to  in  the  next 
eJOTay. 

Here  is  a  Spanijh  compojition  which  Jeems  to  hold  a  midway 
place  between  a  Litany  and  a  "  Farce  :  "  (our  readers  may  re- 
member that,  in  a  previous  page,  we  entered  at  Jbme  length  into 
the  JubjeS  of  Farces)  : — 

V.  Be  mindful  of  us,  O  Christ,  in  Thy  kingdom,  and  make  us  worthy 
of  Thy  refurreftion.— /?.  With  defire  I  have  defired  to  eat  this  Paflbver 
with  you  before  I  fuffer. 

V.  Go  and  prepare  the  Paflbver  for  us,  that  we  may  eat. — /?.  Before  I 
fuffer 

V.  Behold,  as  ye  enter  into  the  city,  there  fhall  meet  you  a  man  bearing 
a  pitcher  of  water  :  him  follow  into  the  houfe  whereinto  ye  fliall  enter  j  and 
fay  ye  to  the  good  man  of  the  houfe, — K.  With  defire  I  have  defired. 

V.  The  Mafter  faith,  My  time  is  at  hand  :  where  is  the  gueft-chamber, 
that  I  may  keep  the  Paflbver  with  my  difciples  ?— /?.  Before  I  fuffer. 

V.  And  he  fliall  fliow  you  a  large  upper-room,  furniflied :  there  make 
ready. — /?.  Before  I  Cufter. 

V.  And  the  difciples  went  info  the  city,  and  found  as  Jesus  had  told 
them,  and  they  made  ready  the  Paflbver. — R.  With  defire  I  have  defired. 


Roman  Prefaces.  75 

F,  And  when  even  was  come,  Jesus  fat  down  and  the  twelve  with  Him, 
and  He  faith  unto  them  : — R.  With  defire  I  have  defired. 

y.  For  I  fay  unto  you,  that  I  will  not  eat  it  henceforth,  until  it  be  ful- 
filled in  the  kingdom  of  God. — R.  With  defire  I  have  defired. 

And  Jo  this  curious  Prayer,  Litany,  Recitative,  or  whatever  elje 
it  may  be  called,  goes  through  the  Lajl  Supper  to  its  conclujlon. 

We  now  come  to  another  branch  of  our  jubjeS,  namely.  Illa- 
tions ;  or,  as  they  have  been  varioujly  called.  Prefaces,  Contes- 
tations, or  Prayers  of  the  Triumphal  Hymn. 

It  would  jeem  that  the  Roman  Church,  at  the  commencement, 
pojfejjed  a  rich  Jlorehouje  of  theje.  Two  hundred  and  forty,  at 
leajl,  have  been  preserved ;  eleven  only  are  now  ujed.  The 
Mozarabic  has  one  for  every  Sunday  and  principal  fejlival ;  the 
Ambrojian  additionally  for  every  day  of  the  week.  Our  own 
Prefaces,  as  every  one  knows,  have  been  reduced  to  five.  And, 
Jurely,  one  of  the  firjl  improvements  that  Jhould  be  made  in  our 
Prayer-book  would  be  the  addition  of  others  for  the  more 
marked  Jeajbns,  Juch  as  Epiphany,  Lent,  Pajjlon-tide,  the  FeJ"- 
tivals  of  Martyrs,  &c.  On  the  other  Jide,  widely  differing  from, 
and,  in  this  point,  far  inferior  to,  Wejlern  ritual,  the  Eajlern 
Liturgies  have,  without  an  exception,  only  one  Preface,  let  the 
time  of  the  year  be  what  it  ma}'. 

The  norm  of  all  the  Wejlern  Prefaces  is  precisely  the  fame. 
Commencing  from  the  "  It  is  very  meet,  right,"  &c.,  glancing  at 
the  various  events  of  our  LORD'S  Life  and  PajQion,  and  dwelling 
on  the  Saint  or  Jubjeft  of  the  day,  they  cloje  by  Jpiritual  union 
with  Angels  and  Archangels  in  the  Triumphal  Hymn,  "  Holy, 
Holy,  Holy!" 

Let  us  now  take  Jbme  examples  of  theJe,  commencing  from 
the  Eajl,  and  ending  with  the  Gallican  and  Spanijh  Churches. 
We  would  hope  that  with  thofe  magnificent  and  ecjlatic  forms 
of  devotion,  the  Illations  of  the  great  primitive  Liturgies,  the 
reader  is  acquainted.  Nothing  can  be  more  grand,  nothing  more 
truly  worthy  of  an  Apojlle,  than  thofe  of  S.  James,  S.  Clement, 
and  S.  Mark.  But  even  in  later  times,  and  among  heretical 
Churches,  the  fame  fpirit  remains  :  and  in  thofe  Liturgies  of  the 
wonderful  mediaeval  ages  of  Central  Afia, — thofe  ages  which  we 
can  fo  little  realize, — when  from  China  to  the  Perfian  Gulf, 
from  Cape  Comorin  to  Siberia,  the  great  Sacrifice  was  offered 
with  primitive  and  apojlolic  rites,  the  Illations  were  not  unworthy 
of  the  Myjleries  which  they  accompanied.  Let  us  take  an  ex- 
ample or  two  which  are  not  fo  likely  to  be  known  to  the  reader. 
Here  is  that  of  John  of  BajQfora,  perhaps  of  the  eleventh  or 
twelfth  century  : — 

It  is  verily  meet  and  right,  and  due   from   every  creature,  to  glorify 


76  Eaftern  Prayer  of  the  'Triumphal  Hymn. 

Thee,  to  blefs  Thee,  to  perfevere  in  perpetual  thankfgiving  to  Thee,  as  do 
thofe  intelleftual  powers  and  incorporeal  natures  which  exceed  earthly 
beauty :  thofe  fpirits  void  of  matter,  who  from  the  antiquity  of  their  ex- 
iftence  poflefs  their  dignity,  and  perpetually,  at  every  hour,  ftand  before 
the  infinite  throne  of  Thy  glory.  Their  only  food  is  to  glorify  Thee,  to 
honour  Thee,  to  praife  Thee  and  to  magnify  Thee  in  hymns,  which  cannot 
be  exprelTed  by  the  tongue,  nor  comprehended  by  the  underftanding.  But 
we,  children  of  the  earth,  are  made  rich  by  the  miniftry  of  the  Sacraments : 
but  that  this  material  figment,  this  creature  endued  with  fenfe,  might  not  be 
deprived  of  the  fame  fpiritual  fplendour,  as  if  it  had  nothing  in  common 
with  it,  and  would  after  a  fhort  time  perifh.  Thou  haft  made  me  a  rational 
being,  confifting  of  an  intelligent  foul  and  a  material  body,  mortal  and 
immortal,  one  undivided  nature  out  of  two  contraries ;  to  the  end  that  by 
the  fpiritual  relationfhip  of  the  intelleftual  nature  with  that  heavenly  beauty, 
a  path  might  be  opened,  even  to  thofe  celeftial  habitations,  for  this  figment 
of  clay.    Wherefore,  hearing  in  the  ears  of  our  heart  the  hymns  of  perpetual 

ftraife,  and  beholding  with  the  eyes  of  our  underftanding  thofe  heavenly 
egions,  that  which  pertains  to  Angels  and  Archangels,  the  honour  and 
dignity  of  the  Virtues,  the  array  of  the  Powers,  the  miniftry  of  the  Princi- 
palities, the  adoration  of  the  Dominations,  the  ftability  of  the  Thrones,  we 
approach  to  the  fame  hymns  which  are  there  fung,  to  the  teachings,  ufeful 
and  falutary  to  fouls,  to  the  bleffed  and  moft  wife  tradition  of  the  unceafmg 
and  divine  worfhip  of  the  Seraphim,  which  with  incorporeal  tongues  they 
offer  to  Thee,  O  our  God  ;  to  Thee  Who  art  one  Beginning,  one  Nature, 
and  one  Subftance,  Who  art  acknowledged  in  three  Perfons,  by  which  the 
whole  infinity  of  GoD  is  embraced,  and  without  Whom  was  not  anything 
made  that  was  made  :  by  Whom  and  by  each  of  Whom,  by  it  and  to  it, 
God  is  united  in  fubftance  of  nature,  as  to  the  Lord,  and  in  very  deed, 
according  to  the  very  felf-fame  Divinity,  not  by  communication  alone  nor 
introduftion.  For  the  Father,  the  Son,  and  the  Holy  Ghost,  are  one 
fubftance  and  one  nature  of  Divinity  in  their  operation  and  according  to  the 
truth,  not  according  to  the  imagination  and  fiftion  of  the  human  mind ; 
which  nature  we  diftinguifti  trinely,  but  undividedly,  we  believe  to  exift 
onelily,  not  by  effufion  ;  and  the  hymn  which  exceeds  human  comprehenfion, 
we  offer  to  Thee  as  the  teftimony  of  fear,  the  fame,  nanvely,  which  all  the 
principalities  of  the  orders  of  the  heavenly  hoft,  the  many-eyed  Cherubim 
and  the  Seraphim  of  fix  wings,  fing  to  Thee  with  triumphal  voice,  glorifying 
Thee  indefinently  : — /?.  Holy,  &c. 

Or  take  another  example  from  the  Litany  of  Ignatius  Bar- 
Wahib,  patriarch  of  Antioch,  of  a  Jlill  later  date  : — 

Thou  art  worthy  of  praife,  Thou  art  worthy  of  thankfgiving,  Thou  art 
worthy  of  adoration  from  all  the  celeftial  h*ft  and  all  men  on  earth,  and  all 
things  which  Thy  effence  has  created,  whether  fenfible  or  infenfible,  or 
between  the  one  and  the  other :  becaufe  Thou  art  to  be  praifed  and  glorified 
with  Thy  Son  and  with  Thy  Holy  Spirit.  For  Thou  art  He,  O  Lord, 
of  Whofe  praifes  the  heaven  and  the  earth  are  full,  and  all  that  therein  is ; 
Who  by  Thy  power  preferveft  heaven  and  earth,  which  Thy  Majefty  has 
created,  and  ordained  to  the  glory  of  Thy  eflence :  which  although  filent  in 
their  own  nature,  yet  honour  Thee.  The  Angels  who  are  illuminated  by 
the  light  of  Thine  eternity,  glorify  Thee,  through  the  mediation  of  the 
Archangels.  The  Archangels  rejoice  before  Tliee,  enlightened  by  the 
fplendour  of  Thine  eflence,  through  the  mediation  of  the  Principalities. 
The  Principalities  honour  Thee,  irradiated  by  the  glories  of  Thy  hidden 


Ignatius  Bar-Wahih.  77 

nature,  through  the  mediation  of  the  Powers.  The  Powers  celebrate  Thee, 
kindled  by  the  flame  of  Thy  might,  through  the  mediation  of  the  Thrones. 
The  Thrones  exalt  Thee,  inflamed  by  the  fire  of  Thy  Divinity,  through 
the  mediation  of  the  Dominations.  The  Dominations  laud  Thee,  fet  on  fire 
by  the  brightnefs  of  Thy  power,  through  the  mediation  of  the  Virtues.  The 
Virtues  venerate  Thee  in  their  hymns,  filled  with  Thy  fear,  through  the 
mediation  of  the  Cherubim.  The  Chembim  blefs  Thee,  infpired  by  the 
brightnefs  of  Thy  majefty,  through  the  mediation  of  the  Seraphim.  The 
Seraphim,  which,  without  any  intermediation,  are  illuminated  from  the  very 
fan6luary  of  the  feat  of  Thy  glory,  hallow  Thy  name  :  with  one  triumphal 
voice,  flying  the  one  to  the  other,  alternating  the  fong  between  the  inferior 
and  the  fuperior  order,  with  tongues  more  polifhed  than  fharp  fwords,  with 
mouths  breathing  forth  burning  flame,  with  tremulous  but  exulting  voices, 
beyond  the  comprehenfion  of  earthly  minds  glorify  Thy  Majefty  which  hath 
given  exiftence  to  all. 

Thus  much  for  the  florid  Illations  of  the  mediaeval  Eajl :  the 
Arabejque  imitations,  if  one  may  uje  the  metaphor,  of  glorious 
Middle-Pointed  compojltions,  like  S.  James's  and  S.  Mark's, 
and  the  Clementine  Liturgies. 

Let  us  now  turn  to  the  Galilean  ritual.  It  is  very  jlngular 
that  this,  which,  on  the  whole,  and  in  its  chief  peculiarities, 
fymbolifes  with  the  Eajl  and  not  with  Rome,  Jhould,  in  the 
matter  of  Illations,  differ  from  the  former  more  widely  than  does 
the  latter.  The  Eajl,  as  we  have  reminded  the  reader,  in  all  its 
varying  Liturgies,  knows  but  one  Illation.  The  Galilean  has 
a  different  Illation  for  every  principal  fejlival.  Here  is  one, 
which,  without  hesitation,  we  would  afcribe  to  the  third  or  fourth 
century : — 

It  is  meet  and  right  that  we  fliould  render  thanks  to  Thee,  O  Lord  God, 
through  Jesus  Christ,  Thy  Son,  Who  being  Eternal  God,  vouchfafed  to 
become  Man  for  our  falvation.  O  Angular  yet  manifold  myftery  of  the 
Saviour !  that  one  and  the  fame  perfeft  GoD  and  perfeft  Man,  chief  High 
Prieft,  and  moft  facred  of  all  Viftims,  according  to  His  Divine  power  created 
all  things :  according  to  His  human  condition  gave  liberty  to  man :  according 
to  the  virtue  of  His  facrifice  expiated  fin :  according  to  the  right  of  His 
Priefthood  reconciled  offences,  O  fingular  and  only  myftery  of  redemption ! 
in  which  a  new  medicine  healed  for  the  Lord  thofe  ancient  wounds;  and 
the  privileges  of  our  falvation  cut  down  the  evil  inflifted  upon  us  by  the  firft 
man.  The  one  was  frenzied  by  the  goad  of  concupifcence,  the  other  pierced 
by  the  nails  of  obedience  :  the  one  extended,  in  his  luft,  his  hands  to  the  tree; 
the  other  fitted  them,  in  his  patience,  to  the  Crofs :  the  one,  attra£Ved  by 
pleafure,  fatisfied  his  appetite ;  the  other  was  afilifted  by  the  agony  of  a 
mifery  which  He  had  not  deferved.  And  therefore  worthily  does  the  punifti- 
ment  ofinnocence  become  the  abfolution  of  guilt ;  and  rightly  are  thofe 
debts  forgiven  to  the  debtor,  for  which  He  Who  owed  nothing  had  paid. 
Which  fingular  myftery  not  only  men  in  earth,  but  angels  alfo  adore  in 
heaven.  To  Whom  worthily  Angels  and  Archangels  afcribe  glory  and 
honour,  faying, — R.  Holy,  &c. 

Compare  the  frejhnejs  and  rough  beauty  of  a  preface  like  the 
above  with  the  worn-out  epithets  and  gorgeous  tinjel  of  thofe 


78  Galilean  Contejlattons. 

AJlatic  Illations.  Jujl  as  with  Chrijlian  art,  Jo  with  Chrijlian 
devotion  :  the  young,  rude  life  of  the  Church  burjling  forth  in 
thoje  hitherto  uncultivated  Gallican  regions  ;  the  fame  life,  but 
Jwamped  and  choked  by  luxury,  ready  to  expire  in  the  enervat- 
ing and  luxurious  indolence  of  the  Eajl.  Here  is  another,  which 
we  are  difpofed  to  ajcribe  to  the  Jame  date  :  — 

It  is  meet  and  right,  Almighty  Father,  to  render  thanks  to  Thee  always, 
to  love  Thee  above  all  things,  to  praile  Thee  for  all  things,  by  whofe  gifts 
the  dignity  o  Thy  image  is  given  to  all  men  in  nature :  the  enjoyment  of 
eternity  is  vouchfafed  in  the  foul :  freedom  of  will  is  beftowed  in  life  :  the 
happinefs  of  baptifm  is  offered  in  grace :  the  heritage  of  the  kingdom  of 
heaven  is  promifed  in  innocence  :  the  benefit  of  a  remedy  is  preferved  in 
penitence :  the  pardon  of  goodnefs  does  away  with  the  punifhment  of 
miquity :  fo  that  the  loving-kindnefs  of  GoD  abounding  to  all  men,  /hould 
neither  allow  them  whom  it  made,  to  perifh  in  wretchednefs  ;  nor  them 
whom  it  taught,  in  ignorance  ;  nor  them  whom  it  loves,  to  remain  in  punifti- 
ment ;  nor  them  whom  it  has  redeemed,  to  fall  (hort  of  the  kingdom. 
Before  whofe  prefence  the  Angels  ceafe  not  to  cry  and  to  fay, — R.  Holy,  &c. 

An  Illation  of  a.d.  176,  we  jhall  hereafter  have  occajion  to 
tranjlate.  We  will  now  give  an  example  {^o  far  as  we  know,  it 
is  the  only  one)  of  an  Illation  in  verje  :  the  reader  mujl  excuje 
us  if  our  lines  are  almojl  as  rude  as  thofe  of  the  original.  They 
bear  a  great  rejemblance  to  the  poem  of  S.  Projper,  and  not  im- 
probably proceeded  from  his  pen  : — 

Worthy  it  is  and  meet  that  we  fliould  raife 
To  Thee,  Almighty  GoD,  the  hymn  of  praife ; 
Who  giv'ft  the  omnipotent  decree,  and  ftraight 
Each  form  is  fixed,  each  creature  animate. 
Nature  at  once  obeyed  the  law  decreed  j 
Worlds  fprang  to  light, — Thy  voice  their  only  feed  : 
Thy  Spirit  ftretched  the  fky  and  decked  the  pole. 
O'er  its  appointed  bed  bade  ocean  roll : 
And  when  Thy  image  fell,  o'erthrown  by  fin. 
And  Death  and  Satan's  empire  entered  in, 
Thou,  Ruler  of  the  world,  didft  deign  to  dwell 
Unknown,  reje6led  in  that  humble  cell ; 
Hence  was  the  fierce  decree  that  Herod  fpake 
Againft  the  infant  army  for  Thy  fake. 
Who  in  their  tiny  limbs  had  fcarcely  room 
To  own  the  glorious  wounds  of  martyrdom  : 
Oh  new,  unheard-of  fate,  decreed  on  high  I 
Thus  to  be  born  that  they  might  only  die  j 
And  in  the  firft  and  laft  of  all  their  clays, 
Martyrs  in  deed,  not  will,  to  fpeak  His  praife. 

And  ^o  it  goes  on  for  a  good  many  verjes  more,  with  more  reli- 
gion than  poetry. 

And  now  it  is  worth  while  to  examine  a  little  more  clojely 
the  two  branches  into  which  the  Gallican  Liturgy  divided  itjfelf, 
the  Mozarabic  and  the  Ambrojian ;  ^o  far  as  their  Illations  are 


Amhrofian  and  Mozarabic.  79 

concerned.  We  Jhall  find  thoje  of  the  former  by  far  the  longer, 
generally  by  far  the  more  beautiful ;  but  Jbmetimes  degenerating 
into  wordinefs  and  falje  antithejls,  from  which  the  latter,  with  its 
greater  brevity  and  pithinejs,  is  always  free.  We  will  give 
Jbme  examples  of  each. 

The  Fifth  Sunday  in  Advent.     Ambrojian  : — 

Through  Jesus  Christ  our  Lord,  the  power  of  whofe  Divine  Nativity 
was  begotten  by  the  unbegotten  magnitude  of  Thine  own  might.  Whom 
we  proclaim  to  have  been  ever  the  Son,  and  generate  before  all  worlds,  be- 
caufe,  in  its  fulleft  and  completeft  fenfe,  the  name  of  Eternal  Father  was 
ever  Thine ;  and  Whom  we  confel's  in  honour,  majefty,  and  power  equal  to 
Thee  with  the  Holy  Ghost,  while  we  own  one  equal  majefty  in  the  Three 
Perfons  whom  Angels  praife.  Archangels  venerate.  Whom  Thrones,  Domi- 
nations, Virtues,  Principalities,  and  Powers  adore  ;  to  Whom  Cherubim  and 
Seraphim,  &c. 

Mozarabic  : — 

It  is  meet  and  right  that  we  fhould  render  thanks  to  Thee,  Holy  Lord, 
Eternal  Father,  Omnipotent  God,  through  Jesus  Christ,  Thy  Son,  our 
Lord.  Whole  Incarnation  was  the  falvation  of  the  world,  Whofe  Paflion 
was  the  redemption  of  man  fo  long  fmce  begotten.  May  He  therefore,  we 
befeech  Thee,  omnipotent  Father,  lead  us  on  to  the  reward  Who  redeemed 
us  from  the  darknefs  of  Hell.  He  purge  our  flefh  from  fin  Who  afTumed 
it  of  the  Virgin.  He  reftore  us  unhurt  to  Thy  Majefty,  who  reconciled  us 
to  Thee  by  His  blood.  He  juftify  us  in  the  examination  of  the  Second 
Advent,  who  beftowed  on  us  the  gift  of  His  grace  in  the  firft.  He  come  to 
judge  in  mercy  Who  of  old  time  appeared  in  humility.  He  in  the  judgment 
manifeft  Himfelf  as  moft  gentle,  VV^ho,  in  former  times,  came  in  fecrecy ;  to 
Whom,  as  is  meet,  Angels  and  Archangels  ceafe  not  to  cry  daily,  thus 
faying,  &c. 

On  S.  Stephen's  Day.     Ambrofian  : — 

Eternal  GoD  :  Who  haft  called  Stephen  to  be  the  herald  of  the  Levites  : 
he  firft  dedicated  to  Thee  the  name  of  martyrdom :  he  began  firft  to  pour 
forth  his  blood :  he  merited  to  fee  the  heaven  opened,  and  the  Son  ftanding 
at  the  right  hand  of  the  Father.  On  earth  he  adored  the  Man,  and  in 
heaven  he  proclaimed  the  Son  of  the  Father.  He  repeated  the  words  of 
his  Mafter;  for  that  which  Christ  faid  on  the  Crofs,  that  Stephen  taught 
in  the  blood  of  his  death.  Christ  on  the  Crofs  fowed  the  feeds  of  pardon ; 
and  Stephen  made  fupplication  to  the  Lord  for  them  that  ftoned  him. 
Therefore  with  Angels,  &c. 

Mozarabic : — 

It  is  meet  and  right  and  fufEciently  laudable  that  we  ftiould  facrifice  to 
Thee,  in  the  day  of  Thy  holy  martyr,  Stephen,  the  circuit  of  the  year  having 
gone  about,  the  oblation  of  praife,  that  we  (hould  pay  our  folemn  ofl^ering. 
Whom  the  grace  of  our  Lord,  Thy  Son,  Jesus  Christ,  thus  ele6led.  His 
doiSlrine  thus  taught.  His  power  thus  confirmed,  that  among  the  Levites  he 
fliould  hold  the  reward,  among  the  difciples  the  kingdom,  among  the  martyrs 
the  principality.  Who  confidently  oppofing  the  word  of  truth  to  thofe  that 
were  in  error,  endeavoured  to  prove  the  truth  of  that  fide  on  which  he  knew  that 


8o  Mozarahic  Illations. 

the  viftory  lay.  That  blaming  the  Jews  to  their  faces  for  their  impiety,  if 
he  could  not  correft  them  when  they  erred,  he  might  not  fear  them  when 
they  were  enraged.  Knowing  that  either  wayjthe  preaching  of  righteouf- 
nefs  would  be  profitable  to  him ;  whether  they  repenting,  fhould  accept  the 
wholefome  doftrine  fet  before  them,  or,  excited  to  fury,  fhould  be  the  means 
of  his  own  pafTion.  In  fuch  a  refolve  was  there  the  love  of  Christ  and  of 
his  neighbour  j  either  to  hope  for  joy  from  the  amendment  of  his  countrymen, 
or  to  expeft  a  reward  from  the  infliftion  of  his  own  punifhment ;  he  fought 
not  his  own  honour  if  purchafed  by  another's  crime ;  but  he  faw  that  from 
either  alternative  he  muft  reap  glory.  But  if  by  preaching  the  truth  he  him- 
felf  gathered  others  into  the  Church,  or  was  flain  for  the  truth  by  any  perfe- 
cutor,  he  knew  his  place,  he  remembered  his  office :  for  he  knew  that  he 
himfelf  was  an  altar,  and  prepared  himfelf  as  a  facrifice.  Full  of  the  Holy 
Ghost,  he  manifefted  the  facraments,  ready  to  drink  of  the  cup  which  he 
preached  to  others.  He  ftood  among  thofe  people  who  had  learnt  by  the 
death  of  the  Lord  not  to  fpare  the  fervant,  or  who  rather  had  by  the  death 
of  the  fervant  advanced  even  to  the  death  of  the  Lord.  O  marvellous  defire 
of  the  Lord's  love  !  For  what  elfe  is  it  to  defire  to  be  flain  for  the  Lord, 
and  to  confefs  with  fearlefs  devotion  the  love  of  Him  That  was  flain,  even 
among  His  murderers?  He  knew  that  by  death  he  would  rejoin  that  Lord 
from  Whom,  by  furviving  Him,  he  was  disjoined.  He  held  fafl  the  precepts 
oftheMafter,  which  he  had  learnt,  that  the  difciple  was  not  worthy  of  Him, 
who  did  not  take  up  his  Crofs  and  follow  Him.  He  defired  to  arrive  where 
that  Mafler  was,  who  was  willing  to  take  up  what  that  Mafler  had  com- 
manded :  nor  was  he  deceived  in  his  opinion,  who  was  ready  for  its  refult. 
Behold,  they  who  had  ftumbled  at  Christ  as  at  a  flone,  rufhed  upon  Stephen 
with  flones.  That  was  thrown  by  their  fury,  on  which  their  error  had  caft 
them.  He  Who  to  them  was  made  a  flone  of  ftumbling,  to  Stephen  became 
the  Crown  of  Martyrdom.  To  Whom,  as  is  meet,  among  the  glorious 
Angels  and  the  celeflial  Virtues  he  unceafmgly  proclaims  the  hymn  of  due 
praife,  and  faith,  Holy,  &c. 

Let  us  take  another  beautiful  example  from  the  Mozarabic 
Mijjal,  firjl  giving  the  corresponding  Illation  from  the  Ambrojian 
— that  for  the  Third  Sunday  after  Eajler. 

The  Ambrojian : — 

Through  Christ,  our  Lord  :  Who  pitying  human  error,  vouchfafed  to 
be  born  of  a  Virgin  ;  and  by  the  paflion  of^  death  delivered  us  from  eternal 
death,  and  by  His  refurreftion  hath  beflowed  eternal  life  on  us :  the  fame 
Christ  Jesus,  our  Lord  :  Whom,  together  with  Thee,  &c. 

The  Mozarabic : — 

It  is  meet  and  right,  very  jufl  and  falutary,  that  we  fhould  render  thanks 
to  Thee,  Holy  Lord,  Omnipotent  God,  through  Jesus  Christ,  Thy 
Son,  our  Lord,  the  Eternal  King,  and  joint  Monarch  with  Thee :  Who 
vouchfafed  to  bear  fo  much  and  fuch  grievous  fufFerings  for  our  falvation. 
Judged  was  He  by  the  Jews,  Who  fhall  judge  the  quick  and  the  dead.  Before 
the  tribunal  of  the  trovernor  He  Itood,  Whof'e  tribunal  is  Heaven  itfelf.  He 
condefccnded  that  His  face  fhould  be  fpit  upon,  Who,  a  little  while  before, 
had  touched  with  his  fpittle  the  eyes  of  the  man  born  blind.  He  conde- 
fccnded to  be  crowned  with  thorns,  by  Whom  the  martyrs  merited  to  be  de- 
corated with  celeflial  diadems.  He  condefccnded  to  have  vinegar  and  gall 
given  Him  to  drink,  Who,  out  of  the  hard  rock,  had  caufed  the  people  to  be 


Mozarahic  and  Ambrojian.  8 1 

fatisfied  with  honey.  He  endured  that  His  fide  fliould  be  wounded  with  a 
fpear,  by  Whofe  fword  hell  was  conquered.  He  vouchfafed  that  His  hands 
and  His  feet  (hould  be  pierced  with  nails,  Whofe  hands  made  the  fabric  of 
the  heaven.  Taken  down  from  the  Crofs,  He  willed  to  be  buried,  at  Whofe 
word  the  dead  were  in  a  moment  raifed  to  life.  He  gave  commandment  that 
He  Himfelf  fhould  be  offered  for  us,  that  no  longer  the  blood  of  bulls  and 
goats  (hould  be  poured  forth  upon  the  altar.  He  vouchfafed  to  be  the  Prieft 
and  the  Viftim,  by  Whom  all  that  believe  fhould  inherit  eternal  life.  Where- 
fore, all  the  Angels  and  all  the  Saints  ceafe  not  to  cry  to  Thee  thus,  faying  : 
Holy. 

Let  us  now  give  an  example  of  Jbme  of  the  jhorter  Illations 
of  the  Ambrojian  Office.  In  this  ritual,  the  Sundays  after 
Trinity  can,  at  the  outjide,  only  be  fifteen  in  number  ;  for  let 
Eajler  fall  as  early  as  it  may,  the  Jixteenth  Sunday  mujl  be  the 
firjl  after  the  Decollation  of  S.  John  Baptijl.  There  are,  then, 
five  Sundays  after  Decollation,  the  lajl  of  which  does  not  occur 
when  the  Sunday  letter  is  A,  B,  or  C.  The  firjl  Sunday  in 
06iober  has  its  own  fejlival  of  S.  Mary ;  the  Jecond  Sunday  is 
that  before  the  Dedication  of  the  great  Church  ;  the  third  is  The 
Dedication  of  the  great  Church,  namely,  the  predecejjors  of  the 
wonderful  cathedral  of  Milan :  after  which  there  may  follow 
three  Sundays  after  Dedication,  and  then  begin  the  Jix  Sundays 
of  Advent.  The  firjl  Sunday  in  Advent  is  that  which  imme- 
diately follows  S.  Martin's  Day:  when  the  Sunday  letter  is  A, 
this,  in  point  of  faS,  involves  jeven  Sundays  before  Chrijlmas  ; 
but  the  office  of  the  feventh,  which  then  falls  on  Dec.  24,  is 
entirely  of  the  Vigil.  This  is  a  great  improvement  on  the 
Mozarabic  Calendar,  which  gives  only  Jix  Sundays  after  Trinity, 
and  the  rejl  are  made  up  by  repetition,  Jo  that  more  than  a  third 
part  of  the  year  has  no  proper  Dominical  office.  With  this  brief 
explanation,  we  will  proceed  to  give  the  Illation  for  the  Sunday 
before  Dedication : — 

Eternal  God  :  befeeching  Thy  clemency  that  Thouwouldefl  vouchfafeto 
direft  thofe  who  are  fuflaining  the  labour  of  the  Divine  warfare.  And, 
becaufe  it  is  ordained  that  of  him  to  whom  much  is  given,  of  him  fhould 
the  more  be  required,  do  Thou  of  Thy  mercy  guide  our  aftions :  that  we 
may  not  be  enfolded  in  our  own  errors,  and  may  be  delivered  from  thofe  of 
others. 

Third  Sunday  after  Decollation  : — 

Eternal  GoD  :  And  humbly  to  implore  Thy  Majefty  that  Jesus  Christ, 
Thy  Son,  our  Lord,  may  proteft  us  and  preferve  us  by  His  grace:  and, 
becaufe  we  can  do  no  good  thing  without  Him,  that  we  may  receive  of  His 
gift  the  power  of  pleafmg  Thee  for  evermore. 

We  may  now  take  our  leave  of  Illations,  merely  objerving 
that  Jbme  of  thoje  in  the  Ambrojian  book  are  comprijed  in  two 

G 


82  Mijf^. 

or  three  lines,  and  that  the  longejl  with  which  we  are  acquainted 
is  that  for  the  Fejlival  of  S.  Vincent,  in  the  Mozarabic,  which 
occupies  exaSly  two  folio  pages. 

We  have  next  to  conjider  thofe  Jb-called  Collets,  which  are 
indeed  addrejjed  to  the  people  rather  than  to  GOD.  Theje 
principally  occur  in  the  Mozarabic  Office,  where  in  the  Liturgy 
they  have  the  name  of  "  Mijja."  Take,  for  example,  the  fol- 
lowing for  Eajler  Saturday  : — 

Ye,  who  having  been  adopted  by  the  grace  of  the  fevenfold  Spirit,  cele- 
brate the  folemnity  of  the  Refurreftion  of  Christ,  it  befits  you  to  venerate 
this  feventh  day,  ilhiftrious  for  the  Lord's  reft,  by  the  like  obedience.  For 
in  thi.-,  of  old  time,  GoD  Himfelf,  having  created  and  accompliftied  all  things 
which  are  contained  in  the  fabric  of  the  univerfe,  refted  from  His  work. 
He  refted  when  He  had  accompliftied  thofe  things  which  He  created ;  He 
refted  after  death  in  the  fepulchre,  for  the  redemption  of  man.  In  the  one 
He  ceafes  from  work ;  in  the  other,  being  buried.  He  gives  to  His  work 
perpetual  reft.  This  is  the  end  of  His  labours  ;  this  is  the  falvation  of  His 
redeemed.  This  isconfccrated  by  the  very  number  feven  j  this  is  commanded 
to  be  kept  holy  by  the  precept  of  the  ancient  law.  In  this  we  are  commanded 
to  avoid  fervile  wo.ks;  in  this  we  are  alfo  enjoined  to  keep  a  Sabbath  holy 
to  the  Lord.  Whence,  ftined  up  by  the  Spirit  of  the  grace  which  has 
been  imparted  to  us,  let  us  befeech,  beloved  brethren,  our  great  and  wonderful 
Shepherd,  Jesus  Christ,  fo  to  grant  us  to  avoid  the  flavery  of  the  work  of 
fin  on  this  day,  that,  ftiengthened  by  the  quiet  of  its  holinefs,  we  may  rightly 
celebrate  the  feaft  of  the  Lord's  Refurreftion  by  our  tears  of  love,  and  by 
our  gift  of  facrifices. 

Thefe,  then,  prayers  though  they  may  be  called,  are  dijlinft 
Jermons  attached  to  the  Eucharijlic  office.  No  theological  work 
of  the  kind  could  be  more  valuable  than  one  which  jhould  trace 
thefe  MijQTae  back  to  their  original  Jburces,  Jpecifying  the  changes 
and  omij[[ions  which  have  been  made  in  order  to  fit  them  for 
Divine  Service.  Several  of  thefe  compojitions  are  extrafted 
from  the  works  of  S.  Augujlin,  one  or  two  from  S.  Fulgentius, 
three  or  four  from  S.  IJidore,  and  others  from  other  Fathers. 
No  doubt  a  Jearch,  fpecifically  direfied  to  this  objed?,  would  dis- 
cover the  origin  of  very  many  more.  Probably  aljb  the  brief 
Jermons  aftually  delivered  by  the  Archbijhops  of  Toledo  were, 
when  thought  ejpecially  excellent,  injertcd  in  the  Office  :  for  it  is 
to  be  noticed  that,  though  at  Jbme  little  dijlance  from  it,  the 
Mijfa  follows  the  Gojpel  (the  Creed  in  the  Mozarabic  ritual  is 
placed,  jlrangely  enough,  immediately  after  the  Conjecration). 
Thus  the  Mijja  not  only  refembles  in  character,  but,  to  a  certain 
extent,  in  place  refponds  to,  the  fermon.  Now,  take  another 
example  from  the  Office  for  Whitjunday  : — 

Let  us,  beloved  brethren,  with  as  much  faith,  attention,  virtue,  joy, 
exultation,  devotion,  obedience,  purity,  as  we  can,  fpeak  of  the  Gifts  of  the 


Refponfes  and  Verficles.  -    83 

Holy  Ghost  promifed  to  us  by  the  Son  of  God,  and  to-day  made  good. 
Let  our  hearts  be  thrown  open  ;  let  the  minds  of  them  that  believe  be  purged } 
and  let  every  fenfe  and  recefs  of  the  foul  be  fpread  wide.  For  no  narrow 
breaftcan  fufficeto  narrate  the  praifes  and  the  advent  of  that  infinite  Spirit. 
For  He,  confort  with  the  Father  and  the  Son  ;  He,  of  one  and  the  fame 
Subftance,  the  third  in  Perfon,  but  the  fame  in  glory  ;  He  Whom  the  heaven 
of  heavens  contains  not,  becaufe  it  cannot  circumfcribe  nor  inclofe  Him, 
to-day  enters  into  the  narrow  tabernacle  of  our  breaft.  And  who  of  us, 
beloved  brethren,  can  fee  in  himfelf  one  worthy  of  fuch  a  Gueft  ?  Who  can 
beftow  on  Him,  when  He  comes,  a  meet  reception,  when  He  is  the  life  of 
angels  and  archangels,  and  of  all  the  c'eleftial  virtues  ?  And  therefore,  becaufe 
we  acknowledge  that  we  are  unworthy  of  fuch  an  inhabitant,  let  us  befeech 
Him  to  prepare  for  Himfelf  an  habitation  in  us. 

We  now  come  to  the  Jixth  divijion  of  our  Jubjefl,  namely, 
Refponjes  and  Verjicles :  that  form  of  prayer  which  is  called 
the  "  Preces  "  in  mojl  Wejlern  Breviaries.  In  our  own  Prayer- 
book  a  faint  trace  of  them  remains  in  the  Verjicles  which  precede 
the  firjl  Collect.  In  the  Sarum  Breviary  there  is  one  peculiarity 
which  well  dejerves  attention  in  the  ordinary  Preces  at  Prime. 
The  ufual  Office  of  mojl  Churches  has,  after  the  verje,  "  Holy 
God,  Holy  and  Mighty,  Holy  and  Immortal,"  the  Jimple  re- 
jponje,  "  Have  mercy  upon  us."  The  Sarum  gives  it  thus  :  "  O 
Lamb  of  God,  That  takejl  away  the  Jins  of  the  world,  have 
mercy  upon  us  ;  "  a  change  which  cannot  but  remind  Jcholars  of 
the  alteration  made  in  the  Trijagion,  by  Peter  the  Fuller,  which 
has  given  rije  to  Juch  repeated  reclamations  on  the  part  of  the 
Eajlern  Church :  *'  Holy  GOD,  Holy  and  Mighty,  Holy  and 
Immortal,  Thou  That  wajl  crucified  for  us,  have  mercy  upon  us." 
The  Rejponjes  at  Prime  are  virtually  the  Jame  in  all  Breviaries  ; 
though  here  and  there  one  or  two  more  or  one  or  two  fewer 
verjes  of  the  57th  and  11 8th  Pfalms  may  be  employed.  For 
verjes  and  rejponjes  on  particular  occajions,  the  various  monajlic 
ujes  will  afford  the  richejl  variety,  and  theje  more  ejpecially  in 
the  BenediSions,  which  will  form  our  lajl  and  concluding  head. 
The  verjes  for  the  BenediSion  of  the  Table  u/ually  take  this 
form :  — 

V.  He  hath  difperfed  abroad,  He  hath  given  to  the  poor. 

K.  His  righteoufnefs  remaineth  for  ever. 

V,  I  will  blefs  the  Lord  at  all  times. 

K.  His  praife  Ihall  ever  be  in  my  mouth. 

V.  My  foul  (hall  make  her  boaft  in  the  Lord. 

K.  The  humble  ftiall  hear  thereof  and  be  glad. 

V.  O  magnify  the  Lord  with  me. 

K.  And  let  us  exalt  His  name  together. 

V.  Blefled  be  the  Name  of  the  Lord. 

K.  From  this  time  forth  for  evermore. 

We  have  feen,  however,  Jingular  variations  in  Jbme  of  the 


84  Amhrofian  Preces. 

German  Breviaries.  One  of  the  mojl  remarkable  of  theje  was 
in  an  Erfurdt  book.  Here,  at  the  conclujion  of  the  above 
Rejponjes,  the  Superior,  cenjing  the  image  of  S.  Chrijlopher, 
proceeded  with  the  well-known  verje  :  — 

F,  Chriftofori  Sanfti  fpeciem  quicumque  tuetur 
R.  Illo  nempe  die  nullo  languore  gravetur. 
■4     V.  Sanfte  Martyr  Chriftofore, 
K.  Memor  efto  noftri  pie. 
V.  Apud  Deum  omni  hora  , 

K.  Nos  tuere  fine  mora. 

In  a  Breviary  which  belonged  to  the  Church  of  Cavailon,  in 
fouth-eajlern  France,  we  have  jeen — what  we  never  Jaw  elfe- 
where — a  Jeries  of  varying  Ver/icles  and  Rejponjes  before  and 
after  dinner,  for  the  chief  fejlivals  of  the  year.  In  the  Jame 
book,  the  Preces  at  Prime  varied  in  a  Jimilar  manner  ;  and  on 
Jbme  of  the  mojl  remarkable  occajions  were  forty  or  fifty  in 
number.  An  inexorable  railway  prevented  our  transcribing 
what  would  not  have  been  without  its  interejl  to  ritualijls. 

The  Preces  of  the  Ambrojian  Breviary,  though  not  the  Jame 
as  the  Roman,  are  of  the  Jame  nature.  On  ordinary  occajions 
they  are  as  follow : — 

V.  {jifter  the  Creed.)     The  refurreftion  of  the  body. 
R.  And  the  Life  everlafting. 
F.  O  let  my  foul  live,  and  it  fliall  praife  Thee. 
R.  And  Thy  judgments  (hall  help  me. 
F.  I  have  gone  affray  like  a  ftieep  that  is  loft. 
R.  O  feek  Thy  fervant,  for  I  do  not  forget  Thy  commandments. 
F.  Blefied  are  they,  O  Lord,  that  dwellin  Thy  houfe. 
R.  They  ftiall  be  praifing  Thee  for  ever  and  ever. 
F.  O  ftablifti  my  fteps  according  to  Thy  law. 

R.  That  my  feet  may  not  be  moved.  \ 

F.  I  cried  unto  Thee,  O  GoD,  for  Thou  flialt  hear  me.  | 

R.  Incline  Thine  ear  unto  me,  and  hearken  unto  my  words.  ] 

F.  From  fuch  as  refift  Thy  right  hand,  O  Lord,  keep  us  as  the  apple  of  j 
an  eye  j| 

R    Proteft  us  under  the  (hadow  of  Thy  wings.     Alleluia.     Alleluia. 

In  the  Mozarabic  Breviary,  the  Preces  appear  under  Jeveral 
different  forms.  Thus,  the  Matutinarium,  the  Lauda,  and  the 
Sono,*  have  all  of  them  fomething  of  the  fame  character  ;  occu- 
pying, as  it  were,  a  midway  pofition  between  the  Preces  and 
the  Jhort  Rejponjes  of  the  ufual  Roman  Hours.  Here  is  the 
Sono  for  the  Third  Sunday  in  Advent : — 

Alleluia.     Ye  that  make  mention  of  the  Lord,  keep  not  filence,  and 
take  no  reft,  till  He  eftablifli,  and  till  He  make  Jerufalem 
R.  A  praife  upon  the  earth. 

•  [Notice,  even  as  early  as  the  time  of  S.  Ifidore  the  modern  Spanifti  ufe 
of  Ablative  for  Nominative  and  Accufative.  j 


Lauda  and  Sono.  85 

F.  For  as  the  earth  produceth  her  flowers,  and  as  a  garden  caufeth  the 
things  that  are  fown  in  it  to  fpring  forth :  thus  the  Lord  will  caufe  righte- 
oufnefs  to  fpring  forth, 

R.  A  praife  upon  the  earth. 

F.  O  Thou  that  evangelifeft  to  Zion,  get  thee  up  into  the  high  mountain  j 
fay  unto  the  cities  of  Judah, 

R.  Behold,  the  Lord  God  will  come  with  ftrong  hand. 

V.  The  Lord,  even  the  moft  mighty  God,  hath  fpoken,  and  called  the 
earth. 

R.  Behold,  the  Lord  God  will  come  with  ftrong  hand. 

Here  is  an  example  of  the  Lauda  for  Eajler  Eve  : — 

F.  Alleluia.     I  am  the  Firft  and  I  am  the  Laft,  and  I  was  dead, 

R.  And,  behold,  I  am  alive  again,  for  ever  and  ever.     Alleluia. 

F.  Thou  art  worthy,  O  Lord,  to  receive  the  book,  and  to  loofe  the  feals 
thereof,  for  Thou  waft  {lain,  and  haft  redeemed  us  to  GOD  by  Thy  blood, 
out  of  every  kindred  and  tongue. 

R.  And,  behold,  I  am  alive  again  for  ever  and  ever.     Alleluia. 

F.  Alleluia.     The  Angel  of  the  Lord  defcended  from  heaven. 

R.  And  he  came  and  rolled  away  the  ftone  from  the  door  of  the  fepulchre. 
Alleluia,  Alleluia. 

F.  The  ftone  which  the  builders  rejefted,  the  fame  is  made  the  head  of 
the  corner. 

R.  And  he  came,  and  rolled  away  the  ftone  from  the  door  of  the 
fepulchre. 

F.  His  countenance  was  like  lightning,  and  his  raiment  white  as  fnow. 

R.  And  he  faid  unto  the  women.  Fear  not  ye  ! 

F.  O  give  thanks  unto  the  LoRDj  for  He  is  gracious:  for  His  mercy 
endureth  for  ever. 

R.  And  he  came  and  rolled  away  the  ftone,  and  fat  upon  it. 

F.  This  is  the  True  Bread  of  GoD,  which  cometh  down  from  heaven,  and 
giveth  life  unto  the  world  :  whofoever  eateth  of  this  ftiall  live  for  ever. 
And  the  Bread  which  I  will  give,  is  My  flefti,  which  I  will  give  for  the  life 
of  the  world. 

R.  He  that  believeth  in  Me  fliall  never  hunger  nor  thirft.     All.  All. 

F.  Behold,  I  appoint  unto  you  a  kingdom,  as  My  Father  hath  appointed 
unto  Me :  that  ye  may  eat  and  drink  at  My  table,  in  My  kingdom. 

R.  He  that  believeth  in  Me  fliall  never  hunger  nor  thirft.     All.  All. 

F.  Glory  and  honour  be  to  the  Father,  and  to  the  Son,  and  to  the 
Holy  Ghost. 

R.  He  that  believeth  in  Me  ftiall  never  hunger  nor  thirft.     All.  All. 

One  of  the  mojl  remarkable  Jeries  of  Preces,  however,  occurs 
in  the  Jame  ritual,  at  the  reconciliation  of  the  penitents,  on  Good 
Friday. 

The  Archdeacon  faith : — 

Silence.  Penitents,  pray.  Bend  your  knees  to  God.  Let  us  befeech 
our  Lord  God,  that  He  would  vouchfafe  to  give  us  indulgence  of  our 
crimes,  and  remifllon  of  our  fins. 

Rife.  Pray  :  bend  your  knees  to  GOD.  Let  us  befeech  the  Lord  God 
that  of  His  clemency  He  will  ftretch  forth  His  hand  to  the  fallen,  and 
beftow  the  fafeguard  which  is  requefted  of  Him.  Rife :  Pray  :  bend  your 
knees  to  God.     Let  us  befeech  our  Lord  God,  that  we,  remembering  the 


86  ^he  Mozarabic  0*s. 

tranfgreffions  that  we  have  committed,  may  henceforth  avoid  the  fnares 
of  the  Enemy  :  that  thofe  whom  the  allurements  of  the  devil  had  caufed  to 
leave  the  Altar  of  God,  plenteoufnefs  of  tears,  their  patrons  with  Him,  may 
recall.  Rife  :  our  prayer  is  finifhed.  Let  us  all,  with  one  voice,  aflc  indul- 
gence from  the  Lord. 

We  fall  on  our  faces  for  fray  er. 

O,  O,  O,  O,  O,  O,  O,  O,  O,  O,  O,  O,  O,— three  hundred  times. 

R.  Thou,  O  Good  Shepherd,  doft  give  Thy  life  for  the  (heep — three  times. 

No--w  the  Archdeacon  faith: — 
F.  We  pray  Thee,  Lord,  for — R.  Indulgence. 
F.  Let  there  proceed  from  the  Moft  High — R,  Indulgence. 
V.  Let  us,  wretched  fmners,  be  aflifted  by — R.  Indulgence. 
v.  Let  all  fms  be  pardoned  by — R.  Indulgence. 
F.  Let  there  be  given  to  the  penitents — R.  Indulgence. 
F.  Let  it  be  the  portion  of  all  j — R.  Indulgence. 
F.  Let  it  correft  tliole  that  err  in  the  faith  ; — R.  Indulgence. 
F.  Let  it  raife  from  fm  thofe  that  are  fallen  ; — R.  Indulgence. 
F.  We  pi-ay  Thee,  O  God,  for — R,  Indulgence. 

Then  follows  a  long  and  beautiful  prayer  for  pardon  :  and 
thus  ends  the  "  Firjl  Indulgence."  The  "Second  Indulgence" 
is  of  precijely  the  Jame  nature,  except  that  here  the  O,  O,  O,  O, 
are  only  Jaid  two  hundred  times.     The  Preces  here  are  : — 

F.  We  pray  Thee,  O  Lord,  for — R,  Indulgence. 

F.  Let  us  be  reconciled  to  the  Father  by — R.  Indulgence. 

F.  Let  it  confirm  us  in  the  grace  of  Christ  j — R.  Indulgence. 

F.  Let  it  conform  us  to  the  Holy  Ghost  j — R.  Indulgence. 

F.  Let  it  purge  away  famine  and  peltilence ; — R.  Indulgence. 

F.  Let  it  give  healing  to  the  ficlc  ; — R,  Indulgence. 

F.  Let  it  reftore  captives  to  their  country  ; — R.  Indulgence. 

F.  Let  it  temper  the  changes  of  the  atmolphere  j — R,  Indulgence. 

F.  We  befeech  Thee,  O  Lord,  for — R.  Indulgence. 

The  "  Third  Indulgence"  is  of  the  fame  character,  the  O,  O, 
O,  O,  being,  however,  jaid  only  one  hundred  times. 

Theje  Preces  are  among  the  mojl  curious  that  any  ritual  can 
Jhow ;  and,  as  fuch,  it  may  not  be  dijpleajing  to  the  reader  to 
have  had  them  presented  to  him. 

But  we  hajlen  to  a  more  important  Jubjcc?,  that  of  Bene- 
diftions ;  and  here  we  have  chiefly  to  /peak  of  thoje  in  the 
Mozarabic  OlTices.  In  the  Liturgy  of  that  Church,  every  Je- 
parate  majs  has  its  benediction,  varying  with  the  occajion,  di- 
vided into  three  claujes,  as  fymbolical  of  the  BleJJed  TRINITY. 
Thus,  for  example,  on  Maundy  Thursday : — 

Christ,  the  Lord,  Who  vouchfafed  to  be  betrayed  for  the  falvation  of 
all,  Himfelf  •  enrich  you  with  the  gift  of  His  grace. — R.  Amen.     And  He, 

*  The  peculiar  ufe  of  Ipfe  in  the  Mozarabic  prayers,  in  places  where  it  re- 
tains in  only  a  very  modified  fenfe  its  original  force,  reminds  one  of  the  fimilar 
employment  of  alnif  in  the  Greek  Liturgies  j  where  it  can  hardly  be 
tran  dated. 


Benedi5iions.  87 

Who  by  the  morfel  of  bread  betrayed  His  betrayer,  caufe  you  to  be  well 
pleafing  to  Him  by  the  participation  of  this  bread. — Amen.  And  He,  Who 
vouchfafed  to-day  to  wafh  the  feet  of  the  difciples,  cleanfe  you  from  all 
iniquity,  and  give  you  a  portion  among  His  faints. — Amen.  Through  thy 
mercy,  O  Lord  God,  Who  liveft  and  reignelt,  world  without  end. 

Or  take  another  example,  that  on  Eajler-day  : — 

The  Lord  Jesus  Christ,  Who,  after  He  had  died  for  the  falvation  of 
the  world,  rofe  again  from  the  dead  on  this  day,  mortify  you  by  His  refur- 
reftion  from  all  guilt. — R.  Amen.  And  He  Who,  by  the  tree  of  the  Crofs, 
deftroyed  the  dominion  of  death,  give  you  an  inheritance  in  life  eternal. — 
R.  Amen.  That  ye,  who  celebrate  in  the  prefent  world  the  day  of  His  re- 
furreftion  with  great  joy,  may  merit  the  companionfliip  of  the  Saints  in  the 
heavenly  region.     Through  Thy  mercy. 

Or  again,  take  the  Ajcenjion  Benediclion  : — 

Jesus  Christ  the  Lord,  Who,  when  about  to  return  to  heaven,  be- 
queathed peace  to  His  difciples,  preferve  that  peace  whole  and  undefiled  in 
you. — R.  Amen.  And  give  to  you  to  be  your  guard,  the  holy  angels  whom 
He  chofe  to  be  His  own  efcort, — R.  Amen.  That,  He  being  your  guide,  ye 
may  thither  afcend  by  faith,  where  ye  hope  to  be  carried  for  your  eternal 
reft. — R.  Amen.     Through  Thy  mercy. 

There  are  examples,  however,  in  which  the  BenediSion  con- 
Jijls  of  five,  injlead  of  three  members.  Such  is  the  following 
for  Eajler  Monday  : — 

Let  God  arife  amidft  you,  and  let  all  your  enemies  be  fcattered. — R. 
Amen.  So  that  ye,  putting  off  the  garment  of  the  old  man  by  the  putting 
away  your  crimes,  may  put  on  newnefs  of  fpirit  with  beauty  of  virtues. — R. 
Amen.  And  He  Who  conquered  death  by  His  own  death,  defend  you  from 
the  power  of  the  fecond  death. — R.  Amen.  And  He  Who  by  His  refur- 
reftion  gave  life  to  the  world,  deliver  you  from  prefent  and  from  future  evil. — 
R.  Amen.  That  ye,  who  have  received  the  hope  of  refurreflion  by  Christ 
the  Viftor,  may  alio  inherit,  through  the  gift  of  the  fame,  an  eternity  of 
beatitude. — R.  Amen.     Through  Thy  mercy. 

The  Benedidions  in  the  Mozarabic  Breviary  are  of  the  fame 
form.  Take,  for  example,  this, — on  Wedne/day  in  the  firjl 
week  of  Advent : — 

V.  Our  Redeemer  and  Lord,  Who,  by  being  born  in  the  flefh,  took  away 
from  us  the  yoke  of  the  law,  accomplifti  in  us  the  benefits  of  His  goodnefs. 
— R,  Amen. 

V.  And  He  Who  took  from  us  that  which  might  agree  with  His  own 
Divinity,  give  us,  of  His  own,  that  which  He  may  reward  in  us. — R. 
Amen. 

V.  That  we  all,  who  welcome  thefe  joys  of  His  Firft  Advent  with 
happy  devotion,  may,  in  the  time  of  His  Second  Advent,  rejoice  with  all  His 
faints. — R,  Amen. 

Through  Thy  mercy,  &c. 

And  now,  before  we  conclude,  let  us  clajjify  the  varying  Col- 
leSs  of  the  Roman,  Mozarabic,  Ambrojian,  and  Gallican  Litur- 


88 


Tabular  View  of  Liturgies. 


gies,  ]b  far  as  they  are  capable  of  being  parallelifed  with  each 
other.  With  theje  Vve  may  as  well  take  the  other  changeable 
portions  of  the  Service,  Jo  as  to  make  our  table  the  more  com- 
plete. 


Roman. 
Introitus  .... 
Coliea     .... 
Sometimes  Prophecy 

Epiftle      .... 

Gradual,  (fometimes 

Sequence)       .     . 

Gofpel     .... 


Nicene  Creed 
Offertory.     . 


AMBROSIAN.  MOZARABIC 

IngrefTa Ad  MiiTam 

Oratio  fuper  PopuJum.     .     .  Oratio     . 

Prophecy Prophecy. 

Plalmellus Pfallendo 

Epiftle Epiftle     . 


Alleluia,  or  Cantus.    .     . 

Goipel 

Antiphona  poft  Evangelium 
Oratio  I'uper  Sindonem     . 

Offertory 

Nicene  Creed. 

Oratio  fuper  Oblata     .     . 


Gofpel 


Sacrificium. 
MiiTa. 
Alia  Oratio. 


GALLICAN. 

Antiphona. 

Prefatio. 

Prophecy. 

Pfahnus  Refponforius. 

Epiftle. 


Gofpel. 


Ante  Nomina. 
Poft  Nomina. 


Secreta Poft  Nomina 

Ad  Pacem. 

Prefatio   ....    Prefatio Illatio Conteftatio. 

Poft  Sanftus      .     .     Poft  Myfteriijm. 
Poft  Pridie. 

Communio  .     .    .    Confraflorium Ante  Orationem  Dominicam. 

Tranfitorium Ad  Orationem 

Dominicam. 

Poft  Orationem  Dominicam. 
Poft  Communio     .    Poft  Communio     .... 

BenediifVion  .     .     .    Benediction. 
Prayer Prayer. 

We  have  thus,  according  to  the  bejl  of  our  ability,  given  a 
Jhort  account  of  the  theory  of  Collects,  and  of  the  other  prayers 
which  form  Jo  prominent  a  part  of  Church  ritual.  The  reader 
mujl  remember  in  this,  as  in  former  papers  on  kindred  Jubje6ts, 
that  treatijes,  each  of  which  might  well  fill  a  volume,  have  here 
to  be  comprejjed  into  the  limits  of  a  Jhort  paper.  The  briefejl 
pojjible  notice  has  to  be  taken  of  details  which,  if  purjued  at 
length,  would  be  far  more  interejling,  as  well  as  far  more  in- 
Jlrudive.  In  faS,  we  wijh  rather  to  point  out  to  the  reader 
what  IS  worth  his  Jludy,  than  profejs  to  lay  before  him  the  rejults 
of  our  own. 

We  are  bound  to  acknowledge  the  great  ajjljlance  which  in 
this  and  other  papers  we  have  derived  from  the  invaluable 
library  of  the  Rev.  W.J.  Blew ;  without  which  it  had  been  im- 
pojfible  for  us  to  Jludy  many  of  the  rare  books  which  in  the 
courje  of  our  invejligations  it  has  been  neceJJary  for  us  to  quote. 
The  value  of  the  library  itjelf  can  only  be  exceeded  by  the 
courtejy  with  which  its  contents  are  placed  at  the  dijpojal  of 
Jcholars. 


III. 


THE  BOLLANDISTS.* 


T  was  the  Jeventeenth  Sunday  after  Trinity,  and 
a  glorious  autumn  afternoon.  The  fajhionable 
world  of  BrujQTels  was  airing  itjelf  in  the  Rue 
Royale  ;  the  bells  of  fome  of  the  parijh  churches 
were  chiming  for  vejpers ;  when  the  writer  of 
the  prejent  article  rang — heconfejjes,  withjbme- 
what  of  a  trembling  hand, — at  the  outer  door  of  the  Convent  of 
S.  Michel,  and  inquired  whether  Father  Tinnebroek  were  at 
home.  The  anfwer  was  in  the  affirmative ;  and  in  another 
minute  he  found  himfelf  in  the  BoUandiJl  Houje. 

What  theological  Jcholar  is  there,  who,  on  entering  for  the 
firjl  time  an  ecclejiajlical  library,  does  not  almojl  injlinftively  run 
his  eye  along  its  goodly  battalions  of  folios  and  quartos,  to  Jee  if 
the  fifty-Jeven  volumes  of  the  BoUandijls  find  a  place  among 
them  ?  What  theological  Jcholar  is  there  to  whom  that  quaint 
frontifpiece,  the  little  angel  tearing  a  roll  from  the  mouth  of  Time, 
Truth  kindling  a  torch  by  her  mirror,  and  Erudition  pointing 
upwards  to  the  Church,  who  Jmiles  as  jhe  receives  another  volume 
of  the  A3s  of  the  Saints, — to  whom  thoje  two  rivers  of  Italic 
print,  divided  and  meted  out  by  capital  margin  letters,  as  by 
milejlones, — to  whom  the  concatenated  Jide  nates,  as  interejling 
as  a  hijlory,  and  as  brief  as  an  index,  do  not  recur,  when  we 
/peak  of  the  BoUandijls  ?  What  theological  Jcholar  is  there  to 
whom  the  names  of  Papenbroch  f  and  Henjchenius,  of  Stiltinck 
and  Sollerius,  are  not  familiar  as  houjehold  words  ? 

But  how  and  where  that  enormous  work,  that  everlajling 
heritage  to  the  Church,  was  carried  on  day  after  day,  year  after 

*  Etudes  fur  la  Colleftion  des  A£tes  des  Saints,  par  les  RR.  PP.  Jefuites 
Bollandiftes.  Par  le  R.  P.  Dom  Pitra,  Moine  Benediftin  de  la  Congregation 
de  France.     Paris,  1850. 

t  Properly  Papenbroek  :  but  we  follow  the  ufual  fpelling. 


9©  Heribert  Rofweyd. 

year,  century  after  century,  few  that  have  ujed  it  have  perhaps 
troubled  themjelves  to  inquire  :  and  few  that  have  inquired  have 
been  able  to  obtain  any  Jatisfa6?ory  anjwer  to  their  quejlions. 

Dom  Pitra,  the  well-known  Benediftine  Scholar  of  Solejme, 
has  given  a  Jketch  of  the  progrefs  of  the  work  in  the  volume 
now  before  us.  It  is  brief  indeed,  for  of  the  340  pages  which 
compofe  his  jketch,  a  third  part  is  taken  up  with  an  account  of 
previous  hagiographies.  Nor  are  the  hijiorical  details  well 
arranged  or  clearly  fet  forth.  Still,  the  importance  of  the  fubjedi, 
and  the  learning  of  the  writer  give  a  deep  interejl  to  the  volume. 
.We  propoje  briefly  to  relate  the  annals  of  the  Bollandijl  under- 
taking, availing  ourjelves  of  our  author's  labours  as  we  go  along. 

Towards  the  end  of  the  Jixteenth  century,  Heribert  Rofweyd, 
a  Priejl  of  the  great  Company  then  in  the  height  of  its  repu- 
tation, conceived  in  the  Library  of  the  reformed  Monajlery  of 
Notre  Dame-de-LieQies  the  idea  of  a  complete  jeries  of  the  Ads 
of  the  Saints.  Of  an  iron  conjlitution  both  in  body  and  mind, 
he  would  jujt  finijh  a  few  trifling  works  on  which  he  was  then 
engaged, — his  Lives  of  the  Fathers^  his  Lives  of  the  FirginSy  his 
Hermits  of  the  Thebaisy  his  editions  of  Tertullian,  Ladantius, 
Minucius  Felix,  and  Arnobius  ;  not  more  than  four  or  five  folios, 
and  a  few  octavos ;  and  when  he  had  completed  his  controverjies 
with  Cafaubon,  Scaliger,  and  one  or  two  other  literary  giants, 
— then  be  would  really  Jet  about  his  great  undertaking.  It  was 
to  conjijl  of  Jcventeen  volumes  folio.  They  Jliowed  the  pro- 
jpefius  to  Bellarmine.  "  What  is  the  man's  age  ? "  ajked  the 
Cardinal.  "  Perhaps  forty."  "  Does  he  expec?  to  live  two 
hundred  years  ?  "  was  the  qucjlion  that  followed.  Two  hundred 
and  forty-five  years  have  paj|ed  Jince  then, — 

And  ftill  he  lives  in  fame,  though  not  in  life : 

Jlill  he  lives  in  his  continuators,  thoje  patient  monks  who,  even 
as  we  write,  are  in  their  library  at  BruJJcls,  toiling  on  at  the 
fifty-eighth  volume  of  the  Aila^  and  the  24th  day  of  Od.o- 
ber.  Like  Columbus,  Rojweyd  was  the  dijcoverer  of  a  new 
world  ;  like  Columbus,  his  name  is  not  that  by  which  the  region 
discovered  by  him  is  known.  He  began  his  gigantic  toil  in 
1629.  He  had  Jcarcely  commenced  it  when  Bois-le-duc  was 
taken  by  the  Dutch  army, — the  Jcjuits  expelled, — and  their 
precious  library  expojcd  to  ruin.  Rofweyd  flew  to  the  fpot. 
He  expofcd  hlmfelf  to  the  autumn  malaria,  and  while  weakened 
in  his  health  was  called  to  ajjijl  a  fufferer  in  the  lajl  jlage  of 
typhus.  And  thus,  injlead  of  writing  the  A6!s  of  the  Saints, 
he  went,  as  we  may  pioujly  believe,  to  jhare  their  glory. 

The  fpirit  of  Elijah  rejled  upon  Elijha.    John  BoUandus,  by 


BoUandus  adopts  Henjchenius.  91 

birth  a  Limburger,  had  earnejlly  entreated  a  place  in  the  China 
MiJJlon,  and  had  ajpired  to  a  fellowjhip  in  the  China  Martyr- 
doms. He  was  rejerved  for  another  toil.  In  the  thirty-fourth  year 
of  his  age,  he  was  presented  by  the  Company  with  the  materials, 
and  ordered  to  undertake  the  work,  of  Rojweyd.  He  began  to 
Jee  fomething  more  than  his  predecejjor  of  the  magnitude  of  the 
undertaking.  The  enormous  majs  of  correspondence, — the  ex- 
penje  of  procuring  the  Proper  Offices  of  every  Church  of  Chrijlen- 
dom, — the  ranjacking  the  archives  of  every  monajlery  in  Europe. 
But  he  was  not  terrified.  "  When  I  have  finijhed  the  work,"  faid 
he,  "  then  I  Jhall  give  Jbme  account  of  the  Dodrine  of  the  Saints." 

He  determined,  however,  to  begin  with  an  entirely  new  plan : 
to  incorporate  the  original  Acls  with  the  notes, — to  follow  the 
order  of  time,  not  of  dignity,  and  to  take  the  Roman  Martyr- 
ology  as  his  guide.  He  laboured  Jingly  and  courageoujly  for  Jix 
years  :  and  then  he  called  for  help.  GOD  jent  the  means.  The 
Jejuits'  Houje  at  Antwerp,  where  BoUandus  wrought,  was  poor. 
Dom  Luytens  endowed  it  with  eight  hundred  florins  for  the 
income  of  a  Jecond  hagiographer.  Bollandus's  choice  was  Jbon 
made.  It  fell  on  Godfrey  Henjchenius,  a  cool,  calm,  penetrating 
Jejuit.  Afterwards,  as  if  by  inspiration,  he  induced  Daniel 
Papenbrocfh,  then  a  lad  of  fourteen,  to  enter  the  fame  Societ}^, 
and  devote  his  life  to  the  Jame  purpoje. 

As  January  was  then  thought  to  be  nearly  complete,  BoUandus 
requejled  his  coadjutor  to  commence  with  the  Life  of  S.  Aman- 
dus,  for  the  Jixth  of  February.  In  time  it  was  finijhed,  and  its 
completion  is  a  Boliandijl  epoch.  Eighty-eight  folio  pages  of 
clofely  printed  double  columns  ;  a  previous  commentary  in 
twenty-two  chapters,  unravelling  the  objcure  annals  of  the  jeventh 
century  with  an  acutenefs  aimojl  fuperhuman,  and  a  labour 
almojl  heroic ;  five  original  lives,  Jbme  inedited,  collations,  and 
notes,  jix  appendices, — the  whole  field  of  each  page  jpotted  with 
dates,  as  a  meadow  with  daijies,  and  above  all  the  pleajant 
jlream  of  marginal  notes  curling  along  the  jide  of  the  page,  and 
refrejhing  the  weary  eye, —  it  was  beyond  all  that  BoUandus  had 
conceived  pojjible  !  What  the  pupil  had  done,  the  majler  deter- 
mined to  equal.  He  recaji  the  whole  of  January;  an  acl  of 
humility  as  well  as  of  labour  that  rendered  him  worthy  to  give 
his  name  to  the  work. 

Sixteen  years  of  continued  toil,  and,  in  1643,  January  ap- 
peared, in  two  volumes.  Europe  rang  with  the  praijes  of  its 
1 1 70  faints.  The  great  Vojjlus  had  denied  the  verity  of  the 
af^s  of  S.  Antony.  He  read,  and,  Protejlant  as  he  was,  was 
convinced,  and  promifed  to  retraft  in  his  next  volume.  And 
right  faithfully  and  fchoiarly  he  kept  his  word.     Chrijlina  of 


92 


The  firfi  Four  Bollandijis, 


Sweden,  Jlill  a  Lutheran,  read  of  S.  Anfchar,  the  Apojlle  of  the 
North,  and  was  delighted.  Cardinal  Bona  bejbught  GOD  to 
lengthen  the  life  of  BoUandus  to  the  extreme  limits  of  human 
exijlence.  Fifteen  years  more,  and  February  came  forth  in 
three  volumes,  with  13 lO  jaints.  And  thenceforward,  till  the 
temporary  JuppreJJion  of  the  Jejuits,  through  good  report,  and 
(as  we  jhall  Jee)  through  evil  report  aljb,  the  Bollandijis  held  on 
their  way  through  fifty-one  volumes.  We  give  their  names  in  a 
note,*  correffing  Jbme  obvious  errors  of  Dom  Pitra. 

In  the  meantime,  as  if  almojl  by  inspiration,  Bollandus  had 


♦  First  Series. 

Ceffion  from 

Collaboration. 

Commencement 

Labour 

Names. 

Birth. 

of  Labours. 

and  Death. 

Years. 

Vols. 

John  van  Bolland    . 

.      1596 

1631 

+  1665 

34 

8 

Godfrey  Henschen 

.      1600 

1635 

+  1681 

46 

24 

Daniel  van  Papenbroek 

.      1628 

1659 

+  1714 

55 

19 

Daniel  Janninck 

.      1650 

1679 

+  1723 

44 

13 

Francis  Baerts     . 

1651 

1681 

+  1719 

38 

10 

John  Baptist  du  Solhei 

t      1669 

1702 

+  1740 

38 

12 

John  Pien 

1678 

1714 

+  1749 

35 

14 

William  Cuy^ers 

1686 

1720 

+  1741 

21 

II 

Peter  van  den  Bofch     . 

.      1689 

1721 

+  1736 

15 

7 

John  Stiltinck 

1703 

1737 

+  1762 

^5 

II 

John  Limpen 

1709 

I  741 

i75o>  +  ? 

9 

3 

John  van  de  Velde 

? 

1742 

+  1747 

5 

z 

Conftantine  Suyfkene 

1714 

17+5 

+  1771 

26 

II 

John  Perier 

1711 

1747 

+  1762 

15 

7 

Urban  Stycker     . 

1717 

1751 

+  1753 

2 

I 

John  Cle     . 

1722 

1753 

1760+1800 

7 

3 

Cornelius  de  Bye 

1727 

1772 

1789  +  1801 

17 

6 

Ignatius  Huben  . 

1737 

1772 

+  1782 

10 

4 

James  de  Bue 

1728 

1776 

1794+ 1808 

18 

6 

Jofeph  Ghefquiere 

1731 

1792 

1794+1802 

2 

6 

Second  Series. 

John  Baptift  Fonfon 

Can.  Reg. 

Anfelm  Berthod 

Work  fufpended  in  1794. 

Benedia. 

Siard  van  Dyck 

Pramonjl. 

Cyprian  van  de  Goor 

Pramonji. 

Mathias  Stalz 

Pramonjl. 

Third 

Series. 

Jofeph  van  der  Mocre — Retii 

res  1847. 

Jofeph  van  Hecke 

Benjamin  BoflTue 

Vidor  de  Buch 

Antony  Tinnebroek 

Thefirfi  Four  Bollandifts.  (^'^ 

fixed  his  eyes  on  Daniel  Papenbroch,  who  thenceforth  gave  up 
himfelf  and  his  whole  property,  which  was  conjiderable,  to  the 
work.  BoUandus  himjelf  laboured  at  it  for  thirty-four  years ; 
Henjchen  for  forty-Jix  ;  Papenbroch  for  fifty-five.  And  with  the 
latter  it  was  that  the  travels,  correspondence,  controverjies,  and 
perjecutions  of  the  Bollandijls  began.  For  the  complete  forma- 
tion of  the  whole  agency  by  means  of  which  every  monajlery  in 
Europe  Jent  up  its  own  legends,  Papenbroch  may  claim  the  chief 
praije ;  and  in  this  fenje  the  verje  is  true — 

Quod  Rofweydus  prepararat. 

Quod  BoUandus  inchoarat, 

Qu^od  Henfchenius  formarat, 

Perfecit  Papenbrochius. 

Let  us  dejcribe  the  prejent  Bollandijl  Library  as  we  jaw  it  on 
that  Sunday  afternoon.  There  were  three  not  very  large  rooms, 
of  which  the  central  one  contained  the  greatejl  treajures  and 
formed  the  chief  work/hop.  Round  the  walls,  every  known 
biography  of  a  Saint ;  hundreds  of  the  rarejl  mijjals  and  brevi- 
aries, hymnals,  and  martyrologies.  Then  in  the  centre  of  the 
room  a  large  counter-like  ereftion,  Jerving  as  a  table,  but  aljb 
fitted  with  drawers,  each  drawer  numbered  with  one  day  of  the 
then  unfinijhed  Bollandijl  year,  beginning  from  OSober  17. 
When  any  of  the  BoUandijis  happens  to  meet  with  a  pajjage 
which  may  be  ujeful  in  the  hijlory  of  a  future  Saint,  he  makes 
a  reference  on  a  Jeparate  piece  of  paper,  and  puts  it  into  the 
drawer  of  the  day  on  which  that  Saint  will  occur.  Thus  we 
remember  that,  while  we  were  running  over  a  proof-Jheet  of  the 
fifty-jixth  volume  with  Father  Tinnebroek,  a  reference  to  Saint 
Cecilia  occurred.  Immediately  he  took  one  from  the  file  of 
papers  provided  for  the  purpoje,  made  a  reference  to  the  page, 
and  put  it  into  the  drawer  for  Nov.  22.  Twenty  years  hence 
the  then  Bollandijls  will  make  uje  of  it. 

In  1660,  Henjchenius  and  Papenbroch  Jet  forth  on  their  firjl 
literary  journey.  Catholic  and  Protejlant  librarians  vied  in  doing 
them  honour.  They  gleaned  a  life  here,  a  Jequence  there,  a  pro- 
per office  in  this  church,  a  paJJion  in  that :  at  Wurzberg  they 
beheld  the  Gofpel  tinged  with  the  blood  of  the  martyr  S.  Kilian; 
at  Bamberg  they  venerated  S.  Henry  of  Germany,  and  his  Virgin 
Emprejs  S.  Cunegunda  ;  at  Eichjladt,  they  lijlened  to  the  legend 
of  the  Irijh  S.  Walpurga,  at  Augjburg  to  that  of  the  glorious 
penitent,  S.  Afra  ;  at  Eiligen  they  vifited  the  tomb  of  S.  Hilde- 
gard ;  at  Munich,  Peutinger  the  librarian,  welcomed  them  as 
brothers  ;  at  AJchaffenburg,  they  revelled  eight  days  in  the  three 
halls  full  of  charters  which  Father  Garmaus  had  heaped  together : 
at  Saint  Goar,  and  Bamberg,  and  Worms,  they  fupped  at  the 


94  ^he  Tours  of  the  Bollandifis. 

eleSoral  table.  Papenbroch  in  his  letters  gives  the  mojl  per- 
fe^  pifture  of  enjoyment  conceivable,  (the  liery  trial  was  for 
after  years ;)  he  luxuriates,  he  revels,  he  runs  riot  in  his  de- 
Jcription ; — nothing  comes  amijs  ;  he  tells  how  proud  the  SacriJ"- 
tan  of  Mayence  is  of  the  dujl  of  the  Cathedral,  becauje  it  was 
older  than  the  Reformation ;  how  they  dined  with  a  very  apo- 
Jlolical  dean,  where  there  were  thirty-Jix  covers,  and  twelve  men 
Jervants,  and  where  they  drank  Bollandus's  health  in  hock  1 20 
years  old  ;  how  they  teajed  Henjchenius  by  making  him  Jleep 
in  Luther's  bed  at  Worms ;  how  very  Jiarprijlngly  venerable 
Papenbroch  looked  in  the  chajuble  of  S.  Witegijus  at  Mayence  ; 
how  Henjchenius,  who  had  never  feen  a  mountain,  was  frightened 
out  of  his  wits  in  the  defcent  of  the  Alps,  and  lay  like  a  heap  at 
the  bottom  of  the  carriage. 

And  at  lajl  they  came  to  Italy.  They  revelled,  by  turns,  in 
the  libraries  of  Verona,  Padua,  Venice,  Ferrara,  Bologna  ;  and 
Jo  they  advanced  on  their  pilgrimage  to  Rome.  Alexander 
VII.  received  them  as  brothers.  Orders  and  briefs  opened  every 
door,  and  unrolled  every  MS.  Shortly  after  their  arrival,  one 
who  had  the  greatejl  means  and  the  bejl  will  to  help  them,  Luke 
Holjlein,  librarian  of  the  Vatican,  was  called  from  the  world. 
Short  as  had  been  his  intimacy  with  Henjchenius,  he  it  was 
whom  the  venerable  Jcholar  choje  to  receive  his  confejjion,  and 
to  ajjijl  him  in  his  agony ;  and  his  lajl  words  were.  Padre  Hen- 
fchenio  !  But  the  other  chiefs  of  ecclejiajlical  literature,  Kircher, 
and  Ughelli,  and  Ciampini,  Jupplied  his  place.  For  nine  months 
they  employed  Jix  amanuenjes.  Papenbroch  Jbmetimes  purjued 
his  tajk  from  two  in  the  morning  till  nightfall.  Ughelli  gave 
the  Bollandijls  two  folio  volumes  of  notes,  dejlined  for  his  Italia 
Sacra.  The  Oratorians  entrujled  them  with  the  MSS.  of 
Baronius.  Ecchelenjls  tranjlated  the  Syriac  Afts  •  of  the 
Saints.  The  Abbe  Albani,  afterwards  Pope  Clement  XI, 
played  the  part  of  a  humble  copyijl ;  better  Jo  employed  than  in 
the  compojltion  of  the  Unigenitus.  The  Jame  triumphal  pro- 
grej*s  attended  them  everywhere.  To  Naples,  to  Monte  CaJJino, 
the  Abbey  of  Abbeys,  to  Florence.  Thence  over  the  Alps  to 
the  Grande  Chartreufe,  Cluny,  Citeaux,  Dijon,  Paris,  and  Jo  to 
Antwerp.  That  was  the  firjl  hagiological  journey  of  the  Bol- 
landijls.  Janning  and  Baerts  afterwards  in  Aujlria  and  Hun- 
gary, Cuypers  in  Spain,  laboured  in  the  Jame  cauje,  and  with  the 
Jame  Juccefs. 

Yes, — it  was  all  for  that  noble  library, — the  glory  of  the  Latin 
Church.  There  is  a  view  of  the  facade  in  the  firjl  volume  of 
March.  There  were  then  twelve  cafes,  each  in  thirty  Jubdivijions, 
the  former  the  months,  the  latter  the  days.     Thefe  were  for  the 


The  Bollandifi  Library..  95 

a£ls,  printed  or  MSS  ;  the  rejl  was  for  general  hijlory.    There, 
as  a  century  rolled  by,  came  in  the  great  works  of  the  hijlorians 
of  the  Church,   Baronius  and  Raynaldus  and  the   Calvinijlic 
tomes  of  the  Magdeburg  Centuriators  ;  and   Ughelli's  Italia, 
and  Henry  Warton's  Anglia  Sacra ;  and  the  Gallia  Chrijliana 
of  the  Sammarthani,  and  the  Germania  Sacra  of  Hanjlz ;  and 
the  Francijcan  Annals  of  Luke  Wadding,  and  the  Benediftine 
Hijlory  of  Yepez,  and  the  Origins  of  the  Canons  Regular  of 
Pennotti,  and  Cajlillo's  Dominican  Order,   and  the  countlefs 
Hijlories  of  Abbeys,   of  Bijhoprics,  of  hofpitals.     But  more 
glorious  Jlill  was  the  colledlion  of  Mijfals  and   Breviaries,  of 
Hymnals  and  PajQlonals,  of  Martyrologies  and  Leffionaries,  of 
Sacramentaries  and  Rituals,  of  Graduals  and  Sequentiaries,  of 
Antiphonaries  and  Sanciorals.   There  were  thofe  glorious  folios  ; 
rough  in  their  yellow  hogjkin,  and  clamped  and  knobbed  with 
wrought  iron,  and  dotted  down  the  face  with  the  well-thumbed 
linger-holds  ;  with  their  illuminated  initials,  and  flowing  mar- 
gins, their  quaint  abbreviations  and  lovely  letters  :  there  were  the 
jcarcely   lejs   valuable    incunabula — as    the    Germans    call    the 
printed  books  of  the  fifteenth  century ; — there  were  the  produc- 
tions of  printers  Juch  as  John  SchefTer  at  Mayence,  or  Peter 
Lichtenjlein  at  Venice,  or  Wynkyn  de  Worde  in  Wejlminjler, 
or  Conjlantine  Fradin  at  Narbonne,  or  William  Merlin  at  the 
jign  of  the  Savage  Man  at  Paris,  or  George  Stuchs  at  Nurem- 
berg.     Europe  poured  in  her  treasures  from  every  primatial  uje : 
Toledo  for  Spain,  Vienne  for  France,  Braga  for  Portugal,  Sarum 
for  England,  Aberdeen   for   Scotland,   Spa  la  to    for  Dalmatia, 
Cracow  for  Poland,  Cologne  and  Salzburg  for  Germany,  Upfala 
for  Sweden  :  the  Ambrojian  rite  and  the  Milaneje  commentators, — 
theMozarabic  office  and  its  Spanijh  rubricians,  all  hajlened  as  into 
a  treajury  for  the  glory  of  the  Saints,  all  went  to  fwell  the  twelve 
thoufand  volumes  of  the  Bollandine  Library.   There  Bollandus, 
after  correcting  a  proof,  was  jlruck  withpalfy  ; — there  Henfche- 
nius  died  in  the  midjl  of  his  labours  :  there  Papenbroch,  blind, 
and  in  the  eighty-fifth  year  of  his  age,  Jlill  prayed  and  laboured 
and  direfled. 

But  the  Bollandijls  had  been  unworthy  to  write  of  the  glory, 
had  they  not  been  called  to  a  Jhare  in  the  fuffering,  of  the  Saints. 
Of  all  their  controverjies,  that  with  the  Carmelites  was  the  mojl 
dangerous  :  it  perilled  their  honour,  it  impugned  their  veracity, 
it  threatened  their  very  exijlence.  Papenbroch  wrote,  and 
proved,  that  the  Prophet  Elijah  was  not  the  founder  of  the  Car- 
melite religion.  The  order  flew  to  arms.  The  Ads  were 
denounced  at  Rome.  Papenbroch  combated  by  learning,  Jan- 
ning  by  his  prejence  in  the  Papal  Court.     In  1695,  the  Spanijh 


p6  The  later  Bollandifts. 

Inquijltion  condemned  the  whole  work  :  and  earnejlly  as  Papen- 
broch  prayed  and  laboured  for  its  reverjal,  there,  on  the  very 
doors  of  the  BoUandiJl  library,  hung  the  decree,  declaring  the 
Ada  offenjlve  to  pious  ears,  juJpeSed  of  herejy,  and  even  here- 
tical. Clement  XI.  was  appealed  to  by  the  memory  of  his  early 
labours  in  the  Vatican  to  interfere.  He  did  interfere,  but  too 
late.  Papenbroch  died,  Jligmatized  by  the  inquijltion  as  a 
heretic,  in  1714,  and  the  condemnation  was  retracted  in  17 15. 

Yes,  and  the  later  BoUandijls  had  a  glorious  revenge  :  Juch  a 
revenge  as  befitted  the  Annalijls  of  the  Saints.  The  Carmelites 
had  cruelly  perjecuted  them,  and  they,  in  the  54th  volume,  the 
firjl  of  the  New  Series  (1847)  devoted  Jix  hundred  folio  pages 
to  the  glory  of  the  Carmelites,  S.  Thereja.  Van  de  Moere 
began  and  ended  his  labours  on  that  one  Saint. 

Henjchenius  and  Papenbroch  Jlept  with  their  fathers  ;  and  for 
Jlxty  years  after  the  death  of  the  latter,  the  BoUandijls  purjued 
their  labours.  It  cannot  be  denied  that  the  plan  increajed  and 
altered  as  it  went  on.  For  example,  the  thirty-one  days  of 
January  had  been  comprised  in  two  volumes ;  in  the  latter  part 
of  the  Jeries,  three  or  four  days  were  frequently  found  enough  for 
one.  Again,  frejh  discoveries  and  more  extended  researches  de- 
leted mijlakes,  new  collaborators  brought  new  opinions  ;  and  on 
Jbme  points  of  no  jmall  importance,  for  example,  the  foundation 
of  the  See  of  Antioch,  the  A6f  a  twice  altered  their  jentiments. 
And  now  the  work  had  reached  the  fifty-firjl  volume,  and  the 
beginning  of  OSober,  when  on  the  20th  of  September,  1773,  it 
was  put  an  end  to  by  the  Bull  of  Clement  XIV.  for  the  Jup- 
prejQUon  of  the  Jejuits.  Cle,  the  retired  leader  of  the  BoUandijls, 
was  confined  for  two  years. 

A  committee  was  appointed  to  difcujs  the  quejlion  of  the  con- 
tinuance of  the  work.  At  length,  Maria  Thereja  accepted  the 
offer  of  the  Abbat  of  Caudenberg,  and  the  perjecuted  hijlorians 
of  the  Saints  transferred  themjelves  and  their  precious  library 
thither.  But  an  Imperial  Order  forbade  them  to  add  any  com- 
mentary to  the  Afls,  compelled  the  publication  of  a  volume 
yearly,  and  commanded  the  completion  of  the  work  in  ten  years. 
The  Abbey  of  Caudenberg  was  Jupprejfed  in  1780,  by  the 
Erajlian  Jojeph  ;  and  the  Jurvivors  of  the  BoUandijls  were 
transferred  to  Brujfcls.  Finally,  Buxus,  with  the  poor  relics 
of  the  library,  was  received  in  the  Abbey  of  Tongerloo ; — and 
there  he  formed  five  new  Hagiographers,  Fonjbn,  Berthon,  Van 
Dyck,  Van  de  Goor,  and  Stalz  :  one  a  Canon  Regular,  one  a 
Benedifline,  three  Pracmonjlratenjians.  The  French  Revolu- 
tion broke  out ;  infidelity  was  poured  over  Europe  :  but  this, 
the  Jecond  Jeries  of  BoUandijls,  purjued  its  labours  for  Jeven 


Tihe fifty-eighth  Volume.  97 

years,  and  produced  two  volumes.  The  fifty-third  appeared  in 
May,  1794;  and  on  Dec.  6,  1796,  the  Abbey  of  Tongerloo 
was  JuppreJJed.  The  five  hagiographers  were  driven  forth 
like  their  brethren,  and,  to  human  eyes,  the  work  Jeemed  at  an 
end. 

In  1800,  Napoleon  Jet  on  foot  a  commijQion  to  inquire  into 
the  pojjibility  of  continuing  the  ASla.  In  18 10  a  report  ap- 
peared, jlating  the  dejlrablenejs  of  the  continuation,  but  naming 
two  Jlight  difficulties  ; — the  want  of  A6is,  and  the  want  of 
Hagiographers.  It  was  Jiippofed  that  the  unique  library  had 
perijhed,  and  that  the  printed  portion  and  MS.  of  the  fifty-fourth 
volume  were  irreparably  lojl.  It  was  not  Jo.  The  peajants  of 
Tongerloo  had  been  their  faithful  guardians  ;  and  in  1825, 
William  I.  King  of  Holland,  discovered  and  Jeized  them. 
Here  again  we  trace  the  finger  of  God.  The  King  divided  the 
library  in  two  ;  the  printed  works,  which,  however  valuable, 
might  be  replaced,  went  to  the  Protejlant  Hague  :  the  MS., 
inejlimable,  and  unique,  remained  in  Catholic  BruJJels. 

The  Belgian  revolution  broke  out.  Belgium  became  inde- 
pendent. The  chambers  voted  the  A£la  a  national  work; 
decreed  them  to  the  re-ejlablijhed  Jejuits;  and  in  January,  1837, 
the  company  accepted  the  charge.  It  is  pleajant  to  think  that 
one  of  the  ancient  BoUandiJls,  Cyprian  van  der  Goor,  lived  to 
fee  the  work  re-undertaken  and  prospering,  before  he  uttered 
his  Nunc  dimittis.  It  took  ten  years  to  create  the  library,  and 
the  correspondence,  and  in  faS,  the  fcience.  The  fifty-fifth 
volume,  containing  the  fifteenth  and  Sixteenth  days  of  OSober, 
appeared  in  1847,  two  hundred  and  two  years  after  the  publica- 
tion of  the  firjl.  It  contains,  as  we  have  already  f^id,  the  mojl 
elaborate  biography  that  has  yet  appeared  in  the  A6ia,  the  life 
of  S.  ThereSa. 

The  preSent  Bollandijls  are  fathers  JoSeph  van  Hecke,  Ben- 
jamin Bojfue,  Victor  de  Buch,  and  Antony  Tinnebroek  ;  father 
JoSeph  van  de  Moere,  the  author  of  the  life  of  S.  ThereSa, 
having  retired.  The  lajl  volume  which  they  have  publijhed  is 
the  58th — the  1 0th  for  OSober.  This  is  the  fourth  volume 
ijjued  by  the  New  Bollandijls. 

There,  then,  we  leave  theSe  pious  hijlorians  to  their  labour. 
Sixty-eight  days  Jlill  remain  for  them.  We  may  trujl  that  now, 
unreJlriSed  by  war  and  revolution,  the  work  will  proceed  to  its 
doSe  ;  but  the  grandfathers,  S^y  the  Bollandijls,  are  not  yet 
born  of  the  men  who  Jhall  /ee  the  final  completion  of  the  ASia 
San£forum. 


H 


IV. 
KALENDARS. 


|E  are  about  to  fpeak  of  Church  Kalendars ;  as 
we  have  lately  done  of  the  greatejl  commentators 
on  the  Kalendar.  Now  we  propoje  to  enumerate 
the  different  divijlons  of  Fejlivals  in  various 
branches  of  the  Church,  and  we  will  begin  with 
the  Eajl. 

In  the  ConjlantinopoHtan  Church,  Fejlivals  are  divided  into 
three  dajjes — Great,  Middle,  and  Little. 

Great  Fejlivals  are  divided  into  three  Jedlions — 

1.  Eajler,  which  Jlands  by  itjelf. 

2.  Twelve  principal  Feajls  ;  namely,  Chrijlmas  Day,  Epi- 
phany, Purification,  Annunciation,  Palm  Sunday,  Afcenjlon, 
Pentecojl,  Transfiguration,  Repofe  of  the  Mother  of  GOD, 
Nativity  of  the  Mother  of  GOD,  Exaltation  of  the  Holy  Crojs, 
Pre/entation  of  the  Mother  of  GOD. 

3.  Fejlivals  called  Adodecata,  or,  in  Slavonic,  Nedvana- 
dejiatiia,  as  not  being  equal  in  honour  to  the  Twelve.  Theje 
are  :  Circumcijion,  Nativity  of  S.  John  Baptijl,  SS.  Peter  and 
Paul,  Decollation  of  S.  John  Baptijl.  All  theJe  are  marked 
with  0. 

Fejlivals  of  the  Second  Clafs  are  divided  into  two  Jeflions — 
I.  Thofe  in  which  the  Office  is  not  entirely  of  the  day,  but 
which  have  at  Lauds  an  additional  canon,  in  honour  of  the 
Mother  of  GOD.  Thefe  days  are — January  30,  SS.  Bajil, 
Gregory,  and  Chry/ojlom ;  April  23,  S.  George ;  May  6, 
S.  John  the  Divine;  November  13,  S.  John  Chryfojlom ; 
Dec.  5.  S.  Sabbas ;  Dec.  6,  S.  Nicolas  of  Myra.  TheJe  are 
marked  ^. 


The  Kalendar  of  the  Eajiern  Church.  99 

2.  Middle  Fejlivals  of  the  Second  Clajs  have  the  Polyeleos 
(PJalm  cxxxvi.)  at  Lauds.  Theje  are  the  days  of  the  Apojlles, 
except  as  above  :  great  doctors  or  wonder-workers,  and  certain 
*'  God-bearing "  fathers,  as  S.  Simeon  Styhtes.  They  are 
marked  -|- . 

3.  Little  Fejlivals  have  two  clajjes. 

1.  Thoje  which  have  the  Great  Doxology  (as  have  all  the 
preceding)  at  Lauds,  and  are  called  Doxologijed  Feajls.  They 
are  marked .  •.)  in  red  ink. 

2.  Thofe  which  have  not  the  Doxology :  they  are  marked 
thus,  .  *.)  in  black  ink. 

It  is  not  necejjary  to  dwell  at  any  length  on  the  Armenian 
Divijion  of  Fejlivals.     Briefly,  it  conjijls  of  four  claJJes — 

1.  Eajler  and  Epiphany.  It  is  well  known  that  the  Armenian 
Church  has  no  Juch  Fejlival  as  Chrijlmas. 

2.  ThoJe  which  form  the  remainder  of  great  Fejlivals  in  the 
Orthodox  Church,  together  with  the  days  of  S.  Gregory  the 
Illuminator,  the  Apparition  of  the  Only-Begotten  SON  at 
Etchmiadzine ;  the  Martyrdom  of  S.  Hripjime ;  that  of  S. 
Gaiane  ;   and  perhaps  one  or  two  others. 

3.  This  is  almojl  the  Jame  as  the  Jecond  Eajlern  ClaJ*s  ;  and, 

4.  As  the  Third. 

But  we  mujl  remember  that  the  various  Saints  of  the  Con- 
Jlantinopolitan  Fajli  are  named,  not  in  the  mere  formal  proje  of 
the  wejl,  but  each  in  a  Jlichos  of  two  or  more  verjes  ;  and  theJe 
ujually  contain  "a  pun,  punnet,  or  pundigrion, "  to  adopt 
Southey's  clajjlfication  of  paronomajiae.  They  are  to  be  found 
in  the  Menaea,  after  the  Sixth  Ode  of  the  Canon  for  the  Day, 
and  before  its  Menology.  In  the  year  1727,  it  pleajed  a 
Leipjic  Jcholar,  by  name  Urban  Godfrey  Siberus,  to  make  a 
colleflion  of  thefe  Jlichoi,  and  to  accompany  them  with  a  mojl 
barbarous  Latin  verjion.  The  book,  which  is  not  very  com- 
mon, makes  a  convenient  Breviate  of  Eajlern  Saints,  for  thoJe 
who  are  not  dejirous  of  going  very  deeply  into  the  Jiibjeft. 

Little  as  Juch  punning  verjes  Jeem  to  promije,  they  are  fre- 
quently not  without  their  beauty.  It  is  difficult,  from  their  very 
nature,  to  tranjlate  them  in  a  way  which  Jhould  be  intelligible 
to  any  but  to  him  who  can  equally  well  comprehend  the  original 
Greek.  But,  in  Jbme  injlances,  fuch  a  verJion  may  be  pojjible. 
Let  us  take  an  example  or  two — 

Christ  came  that  He  might  kindle  fire  on  earth  : 

And  in  that  fire  was  Xene's  heavenly  birth.  (J^">  ^8.) 

That  Mayfimas,  in  Syrian  hymns  who  fung, 

Now  fings  with  Angels  in  the  Angels'  tongue.        (Jan.  23.) 


loo  Kalendars :  Roman  and  Parifian. 

Thy  Polycarp,  O  Word,  who  dies  by  fire, 

Brings  forth  much  fruit  to  Thee  upon  the  pyre.       (Jan.  a6.) 

The  tyrant,  Chares,  may  cut  off  thy  feet : 

But  not  the  lefs  thou  haft'ft  thy  Lord  to  meet.        (Jan.  28.) 

Amid  the  fheepcotes  Blafius  dwelt  of  old  : 

His  home  is  now  within  the  heavenly  fold.  (Feb.  3.) 

Lo  !  Baptus  and  Porphyrius  yield  their  life, 

Bapti%ed  with  purple  in  the  Martyrs'  ftrife.  (Feb.  10.) 

Eulogius  finds  the  Monarch  of  the  fkies, 
•  And  greets  Him  with  the  Martyr's  eulogies.  (Feb.  13.) 

Not  water  doth  Eudocia,*  as  of  yore, 

To  Thee,  O  Saviour  ! — but. her  life-blood  pour  1    (Mar.  i.) 

This  may  fuffice  as  a  jpecimen ;  but  many  of  thefe  com- 
pojitions  are  of  a  yet  far  inferior  kind.  That  our  LORD,  for 
example,  was  Ruler  of  the  '7to>.oi;^  while  He  vouchjafed  to  ride 
on  the  TTu^oi;.  (The  Englijh  reader  may  conceive  the  wretched- 
ness of  the  pun,  by  a  like  play  on  the  words  pole  and /oal.) 

We  now  proceed  to  the  Wejlern  arrangement  of  Feajls. 

The  Roman  clajjification  of  Fejlivals  is  this  : — 

Double  of  the  Firft  Clafs.  Double. 

Double  of  the  Second.  Semi-double. 

Greater  Double.  Simple. 

The  Parijlan  dijpojition  is  as  follows : — 

Annuals.  Leffer  Doubles. 

Greater  Solemns.  Semi-doubles. 

Lefler  Solemns.  Simples. 
Greater  Doubles. 

Thus  adding  another  clajs  to  the  Roman. 

Of  different  Mediaeval  arrangements  we  may  principally 
notice  thefe  : — 

A.  That  which  prevailed  in  many  early  Kalendars  of  Reli- 
gious Orders,  though  afterwards  by  the  jame  Orders  dropped. 

Triple.  Leffer  Double. 

Lefler  Triple.  Simple. 

Double. 

In  which,  Triple  nearly  anfwered  to  the  Roman  I)ouble  of  the 
Firjl  ClaJs,  and  LcJJer  Triple  was  jbmewhat  more  confined  than 
Double  of  the  Second.  We  have  jeen  this  arrangement  in  early 
Cijlercian,  Carthujian,  and  Praemonjlratenjian  books.  One  of 
the  mojl  glorious  Kalendars  we  ever  jaw,  at  Nantes,  which  had 
belonged  to  Premontrc,  was  thus  arranged. 

•  The  woman  of  Samaria.  / 


Doubles  and  Annuals,  loi 

B.  Again,  and  this  feems  to  have  been  ujual  in  Northern 
Churches,  the  following  : — 

Principale.  Minus  Duplex. 

Majus  Duplex.  IX.  Le6Honuni. 

III.  Le6lionum. 

C.  And  Jbme  Kalendars  of  this  kind  injerted  Triplex  between 
the  Principale  and  the  Majus  Duplex. 

D.  A  favourite  German  divijion  was  as  follows  (thus  we  have 
jeen  books  of  Cologne,  Ratijbon,  Wiirzburg,  Freiburg,  Mag- 
deburg, Salzburg,  and  others)  : — 

Summum  (others  call  it  Domlnicale).  Simplex  IX.  Le6lIonum. 

Duplex.  OfEcium. 

Colleaa. 

The  two  latter  titles  meaning  that  on  the  day  Specified  by  them 
in  the  one  caje,  Collet,  Introit,  and  Pojl  Communion,  in  the 
other  ColleS  alone,  were  ij/'the  Fejlival. 

Before  we  proceed,  we  cannot  but  exprejs  our  Jiirprife  that 
no  work  has  ever  yet  been  devoted  to  a  Clarification  of  Mediae- 
val Mijjals  and  Breviaries  after  their  families.  Now  that  every 
part  of  Europe  is  Jo  eajily  accejjible,  ten  or  fifteen  years'  labour 
might  accomplijh  that  which,  in  former  centuries,  could  hardly 
have  been  brought  to  pajs  by  the  devotion  of  a  life. 

Now,  taking  the  Parijian  and  Roman  Kalendars  as  our 
model,  let  us  examine  which  Saints'  Days  form  their  highejl 
clajjes. 

Roman.  Paris. 

Doubles  of  the  First  Class.  Annuals. 

Chriftmas.  Eafter. 

Epiphany.  Whitfun  Day. 

Eafter  Day.  Chriftmas, 
(Maundy  Thurfday  till  Eafter         Afliimption. 

Tuefday  inclufive).  Patron  Saint. 
Afcenfion.  _  „ 

Whitfun  Day.  ,  Greater  Solemns. 

Whitfun  Monday.  Afcenfion. 

Whitfun  Tuefday.  Corpus  Chrifti. 

Corpus  Chrifti.  Dedication. 

■     S.  John  Baptift.  Epiphany. 

SS.  Peter  and  Paul.  Purification. 

Aflumption.  Annunciation. 

All  Saints.  Nativity  B.  V.  M. 

Dedication  of  the  Church.  All  Saints. 

Feaft  of  the  Patron  Saint.  SS.  Dionyfius  and  Ruftlcus. 


I02 


Saint  John  Baptifi. 


Doubles  of  the  Second  Class. 

Every  Feftival  of  an  Apoftle. 

S.  Mark. 

S.  Luke. 
Purification. 
Annunciation. 
Nativity. 
Conception. 
Vifitation. 
Circumcifion. 
Name  of  Jesus. 
S.  Stephen. 
Holy  Innocents. 
S.  Jofeph. 
Holy  Trinity. 
Invention  of  the  Crofs. 
S.  Lawrence. 
S.  Michael. 


Lesser  Solemns. 

Trinity  Sunday. 

The  Secondary  Patron. 

Circumcifion. 

S.  John  Baptift. 

SS.  Peter  and  Paul. 

Greater  Doubles. 

Eafter  Monday. 
Eafter  Tuefday. 
Whitfun  Monday. 
Whitfun  Tuefday. 
Low  Sunday. 
Oftave  of  Afcenfion. 

Corpus  Chriftl. 
Feftivals  of  Apoftles  and  Evan- 

gelifts 
S.  Michael. 


It  will  be  proper  to  make  Jbme  objervations  on  theje  Saints' 
Days. 

And,  in  the  firjl  place,  the  Roman  comes  nearer  to  the  Primi- 
tive Calendar  than  even  the  Parijian,  in  excluding  Candlemas, 
the  Nativity  of  the  BleJJed  Virgin  Mary,  and  the  Annunciation  « 
from  the  highejl  clajs  of  Fejlivals  ;  for  (manifejlly)  the  Parijlan 
Annuals  and  Greater  Solemns  together  make  up  the  Roman  • 
Doubles  of  the  Firjl  ClaJs.  In  the  latter,  S.  John  Baptijl,  SS. 
Peter  and  Paul,  AJJumption,  and  All  Saints,  are  the  only  fejli- 
vals of  Jaints  which  occupy  Jo  high  a  place. 

S.  John  Baptiji.  Let  us  compare  the  various  offices  of  this 
Great  Saint.  In  the  Gregorian  MijOfal,  there  were  two  Majjes 
on  this  FeJIival ;  *  and,  it  Jeemed,  in  the  former  of  theJe  Alleluia 
was  not  fung,  with  reference  to  the  Nativity  having  taken  place 
under  the  old  law ;  in  the  fecond  Majs  it  was  employed  to  Jlg- 
nify  the  commencement  of  the  new  Kingdom  by  the  Saint. 
The  Roman  Elpijlle  is  Ifaiah  xlix.  i — 7.  They  point  out  how 
"Jharp"  a  "  fword"  John  indeed  was,  when  he  uttered  that 
proclamation,  **  O  generation  of  vipers,  who  hath  warned  you 
to  flee  from  the  wrath  to  come  ?"  And  then,  "  That  hath 
formed  me  from  the  womb  to  be  thy  Servant,"  well  agrees  with 
the  fanflification  of  John,  even  from  his  mother's  womb.  But 
Jevcral  of  the  German  MiJJals  had  the  Gofpel  of  our  own  Prayer- 
book,  ♦*  Comfort  ye,  comfort  ye  my  people  ;"  and  this  was  the 
Gallican  ujage.  The  Mozarabic  Prophecy  is  the  Roman  Epif- 
tle  :  its  Epijlle  we  do  not  Jo  well  underjland — Galat.  i.  1 1-24 — 


•  Durand.  lib.  iii.  cap.  38.      S.  Alcuin.  dc  Divin.  Offic.  cap.  30.     Hug. 
dc  S.  Vift,  lib.  iii.  dc  Offic.  Ecclcs.  cap.  6. 


Saint  John  Baptifl. 


103 


unlejs  it  be  from  the  mere  phrafe,  "  GOD,  who  jeparated  me 
from  my  mother's  womb."  The  Gojpel  is  everywhere  the  Jame : 
the  hijlorical  narrative  from  S.  Luke.  The  Creed  is  not  Jaid  ; 
and  that  with  the  beautiful  jymbolical  reajbn,  "  He  that  is  leajl 
in  the  Kingdom  of  Heaven  is  greater  than  he." 

If  we  turn  to  the  Breviary,  we  find  the  firjl  three  Roman 
lejjons  from  Jeremiah  i.  i  to  end  ;  the  Jecond  three  from  the 
homily  of  S.  Augujline  (20)  on  the  fame  Fejlival ;  the  third 
three,  from  the  commentary  of  S.  Ambroje  on  the  Gojpel.  The 
firjl  jix,  in  the  greater  part  of  the  German  Breviaries,  are  from 
a  homily  of  S.  Maximus  :  the  lajl  three  from  the  commentary 
of  V.  Bede  on  the  Gojpel.  The  iirjl  jix  in  the  Aberdeen  from 
a  homily,  we  know  not  of  what  jaint ;  the  lajl  three  as  the 
Roman.  In  the  Parijian,  the  firjl  three  from  "  the  occurring 
Scripture  ;"•  the  next  three,  a  jermon  of  S.  Augujline  (not  that 
in  the  Roman)  ;  the  lajl  three  as  the  Roman. 

Now  we  think  that  we  can  jcarcely  give  a  more  ujeful  praxis 
on  the  various  theories  of  Rejponje,  than  by  a  comparijon  of 
thoje  from  the  lejjbns. 


Roman  and  German 
(generally). 

I.  R.  There  was  a  man  fent 
from  God,  whofe  name  was 
John ;  *  the  fame  came  for  a  wit- 
neis,  to  bear  witnefs  of  the  Light, 
that  he  might  prepare  a  perfeft 
people  for  the  LORD.  V.  John 
was  preaching  in  the  wildemefe 
the  baptifin  of  repentance.  The 
fame. 


ABERDEEN. 
I.  As  Roman, 


Paris  (modem). 

I.  R.  Elizabeth  conceived  and 
hid  herfelf  three  months,  faying : 
•  Thus  hath  the  Lord  dealt 
with  me  in  the  days  wherein  He 
looked  upon  me,  and  took  away 
my  reproach  from  among  men. 
V.  My  age  ftall  be  exalted  in 
rich  loving  kindnefs.  Thus 
hath. 


i.  R.  Elizabeth,  the  wife  of 
Zachariah,  bare  a  mighfy  man, 
John  Baptift,  forerunner  of  the 
Lord,  *  who  prepared  for  the 
Lord  a  way  in  the  defert.  V. 
There  was  a  man  fent  from  GOD, 
whofe  name  was  John.  Who 
prepared. 


a.  R.  The  Angel  Gabriel  ap- 
peared to  Zachariah,  faying :  A 
fon  niall  be  bom  to  thee :  his 
name  fliall  be  called  John.  *  And 
many  fliall  rejoice  at  his  birth. 
V.  For  he  fliall  be  great  in  the 
fight  of  the  Lord,  and  (hall 
drink  neither  wine  nor  ftrong 
drink.    And  many. 


a.  R.  Mary  entered  into  the 
houfe  of  Zachariah,  and  faluted 
Elizabeth,  •  and  when  Elizabeth 
heard  the  falutation  of  Mary, 
the  babe  leaped  in  her  womb. 
V.  Thou  didft  prevent  them,  O 
Lord,  with  the  bleffings  of 
goodnefs.    And  when. 


3.  R.  Before  I  formed  thee 
in  the  womb  1  knew  thee,  and 
before  thou  cameft  out  of  the 
belly  I  fanftified  thee,  •  and 
gave  thee  for  a  prophet  to  the 
Gentiles.  V.  A  man  beloved 
by  God,  and  honourable  among 
men.  And  gave.  Glory.  And 
gave. 


;.  R.  Thou,  Child,  (halt  be 
called  the  Prophet  of  the  High- 
eft  ;  for  thou  (halt  go  before  the 
face  of  the  Lord  *  to  prepare 
His  ways.  V.  To  give  know- 
ledge of  falvation  unto  His  peo- 
ple for  the  remiffion  of  their 
fins.  To  prepare.  Glory.  To 
prepare. 


J.  R.  Elizabeth  was  filled 
with  the  HOLY  Ghost,  and 
cried  with  a  loud  voice,  Whence 
is  this  to  me,  that  the  Mother  of 
my  Lord  (hould  come  unto  me  i 
*  Behold,  t  the  babe  leaped  in 
my  womb.  V.  Now  I  know 
that  God  hath  bleffed  me  for  thy 
fake.  Behold.  Glory.  The 
babe. 


Nantes. 


R.  I.  The  Lord  *  formed  me  from  the  womb  to  be  His  fervant,  that  I 
might  bring  back  Jacob  to  Him.  l^.  God  that  maketh  things  that  are  not, 
as  though  they  were.     Formed. 

R.  z.  I  am  glorified  in  the  eyes  of  the  Lord,  and  •  my  God  is  my  ftrength. 


I04 


Saint  John  Baptiji. 


V.  When  Elizabeth  heard  the  falutatlon  of  Mary,  the  babe  leaped  in  her 
womb.     My  God. 

R.  3.  Let  me  find  grace  in  Thy  fight :  *  now  I  know  that  the  Lord  hath 
blefled  thee  for  my  fake.  V.  Elizabeth  cried:  When  I  heard  the  voice  of 
thy  falutation,  the  babe  leaped  in  my  womb.  Now  I  know.  Glory.  Let 
me  find. 


Roman  and  German 
(generally). 
4.  R.  The  Angel  of  the  Lord 
came  to  Zachari^  and  (aid,  Re- 
ceive a  fon  in  thine  old  age.  *  And 
he  (hall  be  caUed  John.  V.  This 
child  (hall  be  great  in  the  fight  of 
the  LORD;  for  the  Lord  alfo  is 
with  him.    And  he. 


ABERDEEN. 

4.  R.  His  name  (hall  be  called 
John ;  he  (hall  drink  neither  wine 
nor  llrong  drink.  *  And  many 
(hall  rejoice  in  his  birth.  V.  He 
(hall  go  before  the  LORD  in  the 
fpirit  and  power  of  Ellas.  And 
many. 


Parisian. 

4.  R.  They  made  (igns  to  his 
fether,  how  he  would  have  him 
called.  And  he  alked  for  a  writ- 
ing table,  and  wrote,  faying, 
•  His  name  is  John  •  and  they 
marvelled  all.  V.  He  (hall  be 
called  by  a  name  which  the  mouth 
of  the  Lord  (hall  name.     His 


J.  R.  This  is  the  beloved 
Forerunner  and  the  Light  that 
(hone  before  the  LORD.  •  This 
is  John,  who  both  prepared  the 
way  of  the  Lord  in  the  defert, 
and  alfo  preached  of  the  Lamb  of 
God,  and  illuminated  the  eyes  of 
men.  V.  He  (hall  go  before  Him 
in  the  fpirit  and  power  of  Ellas. 
This  is  John. 


6.  R.  They  made  figns  to  his 
father  how  he  would  have  him 
called :  and  he  a(ked  for  a  writing 
table,  and  wrote,  (aying,  •  His 
Name  is  John.  V.  The  mouth 
of  Zacharuh  was  opened,  and  he 
prophcfied,  (aying.  His  Name. 
Glory.    His  Name. 


5.  R.  He  (hall  go  before  Him 
in  the  fpirit  and  power  of  Elias, 
•  that  he  may  convert  the  hearts 
of  the  fethers  to  the  children,  and 
the  unbelieving  to  the  wifdom  of 
the  jud,  to  make  ready  for  the 
Lord  a  perfeft  people.  V.  He 
(hall  be  great  before  the  Lord, 
and  (hall  be  filled  with  the  HOLY 
Ghost.    To  make  ready. 


6.  As  in  Roman. 


Nantes. 


J.  R.  And  immediately  the 
mouth  of  Zachariah  was  opened, 
and  he  was  filled  with  the  HoLY 
Ghost,  and  prophefied,  faying, 
Thou,  Child,  (halt  be  called  the 
Prophet  of  the  Highe<t,  for  *  thou 
(halt  go  before  the  face  of  the 
Lord  to  prepare  His  ways.  V. 
Say  not,  I  am  a  Child,  faith  the 
Lord,  for  whitherfoever  I  fhall 
fend  thee  thou  (halt  go.  Thou 
(halt  go. 

6.  R.  The  child  increafed,  and 
waxed  ilrong  in  fpirit,  •  and  \  he 
was  in  the  defert  until  the  day  of 
his  (howing  to  Ifrael.  V.  And 
the  child  grew,  and  the  Lord 
blelTed  him,  and  the  SPIRIT  of 
the  Lord  began  to  move  him. 
And  he  was.    Glory.    He  was.  . 


R.  4.  I  will  give  thee  hidden  things  and  concealed  treafures  *,  that  thou 
mayeft  know  that  I  the  Lord  who  call  thy  name  am  the  Holy  One  of  Ifrael. 
V.  They  beckoned  to  his  father  how  he  would  have  him  called,  and  he 
afked  for  a  writing  table,  and  wrote,  faying,  His  name  is  John.  That  thou 
mayeft. 

R.  5.  The  LpRD  declared  His  falvation  *.  He  hath  remembered  His 
mercy  and  truth  towards  the  houfe  of  Ifrael.  V.  And  immediately  the 
mouth  of  Zachariah  was  opened,  and  he  fpake  and  blefled  God,  He  hath 
remembered. 

R.  6.  I  will  proceed  to  do  a  marvellous  work  among  this  people*,  even  a 
marvellous  work  and  a  wonder.  V.  And  all  they  that  heard  it  laid  it  up  in 
their  hearts,  faying.  What  manner  of  child  (hall  this  be  ? — And  the  hand  of 
the  Lord  was  witn  him.     Even  a  marvellous.     Glory.     I  will  proceed. 


Roman. 

R.  7.  TTie  Lord's  Forerunner 
comctn,  of  whom  He  Himfclf 
tctUfictb :  *  Among  them  that  are 
bom  of  women  incrc  i>  not  a 
grealcT  than  John  Baptifl.  V. 
This  it  the  Prophet,  and  the  more 
than  Prophet,  of^  whom  the 
Saviour  (aith.    Among. 


ABERDEEN. 

R.  7.  They  made  fiens  to  his 
father  how  he  would  nave  him 
called,  and  he  called  for  a  writing 
table,  and  wrote,  faying,  *  His 
name  is  John.  V.  The  mouth  of 
Zachariali  was  opened,  and  he 
propbclicd,  faying,  His  name. 


Paris. 

R.  7.  There  was  a  man  fent 
from  God  whofe  name  was 
John.  •  He  was  not  that  light, 
but  was  fcnt  to  bear  witnefs  of 
that  light,  that  all  might  believe 
through  him.  V.  He  Oood  up  as 
fire,  and  his  word  bunicd  like  a 
lamp.    He  was  not. 


Rome. 

R.  8.  Gabriel  the  Angel  ap- 
peared to  Zacbariah,  and  laid,  A 
(on  (hall  be  bom  to  thee,  and 
his  name  (hall  be  called  John  • 
and  many  (hall  rejoice  in  his 
birth.  V.  He  (hall  be  great  in  the 
fight  of  the  Lord,  and  he  (hall 
dnnk  neither  wine  nor  ftrong 
drink.  And  many.  Glory.  And 
many. 


All  Saints. 

ABERDEEN. 
R.  8.  As  Roman  7, 


R.  9.  Among  them  that  are 
bom  of  women  there  hath  not 
arifen  a  greater  than  John  the 
Baptift,  *  who  prepared  the  way 
of  the  Lord  in  the  defert.  V. 
There  was  a  man  fent  from  God 
whofe  name  was  John.  Who. 
Glory.    Who. 


105 


Paris. 


R.  8.  John  bare  telUmony,  and 
cried,  faying:  He  that  cometh 
after  me  is  preferred  before  me, 
for  He  was  before  me,  ♦  and  of 
His  (Ulnels  have  all  we  received. 
V.  I  awakened  up  laft  of  all,  as 
one  that  gathered  a(ter  the  grape 
gatherers.    And  of  His. 


R.  9.  He  that  fent  me,  the 
fame  (aid  to  me,  *  Upon  whom- 
foever  thou  (halt  fee  the  Spirit 
defcending  and  refting,  f  He  it  is 
that  baptizeth  with  the  HOLY 
Ghost.  V.  The  Lord  that 
formed  me  from  the  womb  to 
be  His  fervantfaith.  Upon.  Glory. 
He  it  is. 


Let  us  now  take  another  example  :  it  Jhall  be  the  Feajl  of 
All  Saints. 

And  firjl,  let  us  objerve  what  Durandus  Jays  as  to  this  Fes- 
tival. After  relating  how,  on  the  dedication  of  the  Pantheon, 
by  Pope  Boniface,  into  the  Church  of  All  Martyrs,  the  firjl  of 
May  was  fixed  as  the  Fejlival  of  Santa  Maria  ad  MartyreSy 
and  that  this  jblemnity  was  afterwards  removed  to  the  other 
half  year,  the  firjl  of  November,  when  the  harvejl  had  been  got 
in, — he  continues  thus  : — 

Now,  however,  this  Feftival  is  general  to  All  Saints — its  office  is  accor- 
dingly varied.  For  the  firft  Antiphon  and  the  firft  Leftion,  and  the  firft 
Relponfory,  are  of  the  Trinity,  becaufe  this  is  the  Feaft  of  the  Trinity  j  the 
fecond  of  S.  Mary,  the  third  of  the  Angels,  the  fourth  of  the  Prophets,  the 
fifth  of  the  Apoftles,  the  fixth  of  the  Martyrs,  the  feventh  of  the  ConfelTors, 
the  eighth  of  the  Virgins,  the  ninth  of  all  together.  Therefore,  the  greateft 
perfon  in  the  Church  reads  the  firft  leflbn,  the  Bifliop,  if  he  is  prefent,  or  the 
Dean,  or  anyhow  a  prieft ;  and  fo,  by  gradual  degrees,  down  to  the  boys. 
One  of  the  boys  always  reads  the  eighth  leflbn  concerning  the  Virgin ;  the 
laft  is  read  by  the  greateft  perfon  again.  In  many  Churches,  the  eighth 
refponfory  is  fung  by  five  boys  having  candles  in  their  hands,  before  the 
altar  of  S.  Mary,  to  reprefent  the  five  prudent  Virgins,  who  went  forth  to 
meet  the  Bridegroom. 

Sicardus  tells  us  the  Jame  thing,  only  adding  that  in  Jbme 
Churches,  the  firjl  lejjbn  is  that  from  Ijaiah,  *'  I  Jaw  the  LORD 
jitting  upon  His  throne" — which  it  is  in  the  Roman  Church  at 
this  day.  We  will  now  give  Jbme  examples  of  the  LeJJbns  and 
Rejponjbries  ;  and  it  will  be  found  that  Englijh  Rituals  jlood, 
as  always,  mojl  faithful  to  the  mediaeval  pattern. 

In  the  LeJJbns,  the  Aberdeen  Breviary  appears  to  retain  the 
old  form,  and  gives  a  Jhort  homily,  firjl  on  the  Blejjed  Trinity  ; 
Jecondly  on  S.  Mary,  &c.  ;  and  fo  down  to  the  end.  The 
BenediSions  aljb  accord  to  this  ;  we  give  them  here  : — 


io6 


All  Saints. 


I.  In  caritate  perfefta  confirmet  nos  Trinitas  Sanfta.     LeBio  Prima  de 
Trinitate :  et  legatur  ab  excellentiori  perfona. 
II.  Per  interceffionem  fuse  matris  benedicat  nos  Filius  Dei  Patris. 

III.  Ad  Societatem  Civium  Supernorum  producet  nos  Rex  Angelorum. 

IV.  Patriarcharum  merita  nos  ducant  ad  regna  celeftla. 

V.  Apoftolorum  interceffio  nos  jungat  angelorum  confortio. 
VI.  Martyrum  conftantia  nos  ducat  ad  regna  celeftla. 
VII.  San£li  Evangelii  Ledio  fit  nobis  falus  et  proteftio. 
VIII.  Chorus  San6larum  Virginum  intercedat  pro  nobis  ad  Dominum. 

[And  then  follows  the  rubric  :  Let  this  Leclion  be  read  by  one 
boy  only  in  a  furplice.  And,  in  the  meanwhile,  let  five  boys 
go  forth  from  the  veftry  in  furplices,  with  covered  heads  and 
albs,  and  carrying  lighted  tapers  in  their  hands,  and  let  them 
fing  the  Refponfe.J 
IX.  Sanftorum  meritis  mereamur  gaudia  lucis. 

The  Mediaeval  German  Breviaries,  while  they  agree  with 
the  Aberdeen  in  their  leSions,  have  no  fuch  arrangement  of  Re- 
jponjes.  We  may  objerve  that  the  observation  of  Durandus, 
with  re/peft  to  the  ninth  Rejponjbry  of  the  Roman  rite,  jhows 
that  at  that  time  it  had  not  been  obliterated  by  the  Te  Deum.. 
Now  let  us  give  the  Rejponjes  according  to  different  rites, 
taking  the  Aberdeen  as  our  pattern  : — 


ABERDEEN.    (l) 

R.  I .  To  the  Supreme  Trinity 
One  God,  be  one  Divinity, 
equal  Glory,  coetemal  Majefty, 
to  Father,  Son,  and  Holy 
Ghost,  •  who  fubdueth  the 
whole  world  to  His  laws.  V. 
The  Bleffed  Deity  of  FATftER, 
and  Son,  and  Kind  Spirit,  give 
11$  grace.    Who. 

(l)  Thefe  Aberdeen  Rcfponfes 
arc  nearly,  but  not  verbally,  the 
fame  as  thofc  in  the  Rcfpon- 
foriale,  published  by  ThomaHus. 
(Tom.  iv.  p.  176.) 

R.  1.  For  Bleffcd  art  thou, 
holy  Virgin  Mary,  and  moft 
worthy  of  all  prailc.  •  Since 
out  of  Thee  hath  arifcn  the  Sun 
of  Righteoufnds,  CHRIST  our 
God.  V.  Pray  for  the  people, 
propitiate  for  the  Clergy,  inter- 
cede for  the  devout  female  fox : 
let  all  feci  thy  help,  who  cele- 
brate thy  celebrity.    Since. 


Roman. 

R.  I.  I  faw  the  Lord  fitting 
upon  the  throne,  high  and  lifted 
up,  •  and  His  train  filled  the 
Temple.  V.  The  Seraphim 
iiood  above  it,  each  one  had  fix 
wings.    And  His  train. 


R.  I.  Blcfled  art  thou.  Vir- 
gin Mary,  Mother  of  God,  who 
didft  believe  in  the  LORD  :  the 
things  are  accompliihed  in  thee 
which  were  faid  of  thee :  behold, 
thou  art  exalted  above  the  Choirs 
of  the  Angels.  •  Intercede  for 
us  to  the  Lord  our  God.  V. 
Hail,  Mary,  fiiU  of  grace,  the 
Lord  is  with  thcc.    Intercede. 


Parisian. 

R.  I.  We  render  Thee  thanks. 
Lord  God  Almighty,  which  is 
and  was  and  is  to  come,  *  Be- 
caufe  Thou  haft  taken  to  Thee 
Thy  great  power,  and  haft  given 
reward  to  the  Saints.  V.  All 
Thy  works  (hall  praife  Thee,  O 
Lord,  and  Thy  Saints  ftall  give 
thanks  unto  Thee.    Becaufe. 


R.  1.  Then  was  given  unto 
the  Angel  much  incenfe,  that  he 
Ihould  offer  it  with  the  prayers 
of  all  Saints  upon  the  golden 
altar  which  was  before  the 
throne.  •  And  the  fmoke  of  the 
incenfe  afcendcd  up  before  GoD 
out  of  the  Angel's  hand.  V.  The 
eyes  of  the  Lord  are  over  the 
righteous,  and  His  cars  are  open 
unto  their  prayers.  And  the 
fmoke. 


R.  J.  Thee,  Holy  LoKD,  all 
the  Angeli  praife  on  high,  fay- 
ing, *  Praife  and  honour  be  to 
Thee,  O  LORD.  V.  Cherubim 
and  Seraphim,  cry.  Holy,  and  all 
the  heavenly  ordien  fuig,  Praife. 
Glory.    Prailc. 


R.  3.  Before  the  gods  will  I 
fine  praife  unto  Thee,  •  and  I 
wifi  worftiip  toward  Thy  holy 
Temple,  and  will  praife  Thy 
name,  O  LORD.  V.  Becaufe  of 
Thy  mercy  and  loving-kindncfs 
and  truth,  for  Thou  liaft  mag- 
nified Thy  name  and  Thy  word 
above  all  things.  And  I  will. 
Glory.    And  1  will. 


R.  %.  Sing  prailes  unto  our 
God,  all  ye  His  fervants,  and  ye 
who  fear  God,  both  fmall  and 
great.  *  For  the  Lord  God 
omnipotent  rcigneth.  t  Rejoice 
in  the  Lord,  O  ye  righteous, 
for  it  bccomcth  well  the  juft  to 
be  thankful.  For.  Glory.  Re- 
joice. 


All  Saints. 


107 


ABERDEEN. 

R.  4.  Among  them  that  are 
bom  of  women,  there  hath  not 
arifen  a  greater  than  John  the 
Baptift,  *  who  prepared  the 
way  of  the  Lord  in  the  defert. 
V.  There  was  a  man  fent  from 
God  whofe  name  was  John. 
Who. 


Roman. 

R.  4.  The  forerunner  of  the 
Lord  cometh,  of  whom  He 
Himfelf  teftifieth.  •  (1)  Among 
them  that  are  bom  of  women, 
there  hath  not  arifen  a  greater 
than  John  the  Baptift.  V.  This 
is  the  prophet,  and  the  more 
than  prophet,  of  whom  the  Sa- 
viour iaith.    Among. 


Parisian. 

R.  4.  All  thefe  attained  a 
good  report  through  faith.  * 
Wherefore  we  alfo  being  com- 
paffed  about  with  fo  great  a 
cloud  of  witnefles,  let  us  run 
with  patience  the  race  that  is  fet 
before  us.  V.  All  thefe  were 
honoured  in  their  generations, 
merciftil  men,  whofe  righteouf- 
nefs  hath  not  been  forgotten 
Wherefore. 


(1)  Obferve,  while  both  the  Aberdeen  and  Roman  keep  up  the  fymbolifm  of  Durandus,  and  make  the 
fourth  Refponfe  typical  of  the  prophets,  and  of  John  Baptift  as  their  head,  how  much  finer  is  the  Roman 
Refponfe,  introducing  him,  as  it  were,  in  a  proceffion  ;  the  idea  is  nobly  followed  out  in  that  hymn, 
Sfmfa  ChriJIi  qua  per  trbem:  as  indeed  by  the  Aberdeen,  in  R.  5. 


R.  J.  Thefe  the  fellow -citi- 
zens of  the  Apoftles,  and  the 
domeftic  fervants  of  GoD,  ad- 
vance to-day,  *  carrying  torches 
in  their  hands,  and  illuminating 
their  country  to  give  peace  to 
the  Gentiles,  and  to  fet  free  the 
people  of  the  Lord.  V.  Hear 
the  prayers  of  us  fuppliants,  who 
aflc  the  rewards  of  eternal  life, 
ye  who  bear  in  your  hands  the 
flieaves  of  righteoufneis,  and 
who  joyoufly  come  forward  to- 
day.    Carrying. 


R.  5.  Thefe  are  they  who, 
living  in  the  flefli,  planted  the 
Church  in  their  blood.  *  They 
drank  the  cup  of  the  LORD,  and 
became  the  friends  of  GoD.  V. 
Their  found  is  gone  out  into  all 
lands,  and  their  words  into  the 
ends  of  the  world,  (i)  They 
drank. 


R.  5.  There  was  given  unto 
them  white  raiment,  and  it  was 
faid  unto  them,  that  they  fliould 
yet  wait  a  little  time*  until  their 
fellow -fervants  and  brethren 
fhould  be  fulfilled.  V.  Bring  my 
foul  out  of  prifon  that  I  may  give 
thanks  unto  Thy  name,  which 
thing  if  Thou  wilt  grant  me,  then 
(hall  the  righteous  refort  unto  my 
company.     Until. 


(i)  It  is  this  verfe  which  fixes  the  whole  Refponfory  as  belonging  to  the  Apoftles,  rather  than,  which 
might  have  been  the  cafe  with  the  former  part,  to  any  other  Saints. 


R.  6.  O  laudable  conftancy  of 
the  Martyrs,  O  inextinguifhable 
love,  O  invincible  patience, 
which,  although  it  feemed  def- 
picable  among  the  tortures  of  the 
perfecutors,  *  (hould  be  found  to 
praife  and  glory  and  honour  +  in 
the  time  of  retribution.  V.  We 
pray,  therefore,  that  they,  thus 
honoured  by  our  Father,  which 
is  in  Heaven,  may  help  us,  and 
that  their  merits.  Should  be 
found.     Glory.     In  the  time. 

R.  7.  Let  your  loins  be  girded, 
and  burning  lamps  in  your 
hands,  *  and  ye  yourfelves  like 
men  that  wait  for  their  Lord, 
when  He  fliall  retum  from  the 
wedding.  V.  Watch,  therefore, 
for  ye  know  not  at  what  time 
your  Lord  ftiall  come.  And  ye 
yourfelves. 


R.  6.  O  ye  my  Saints,  who, 
while  ye  were  in  the  flefh,  fought 
the  good  fight,  *  1  will  render  to 
you  the  reward  of  your  labour. 
V.  Come,  ye  blefled  of  my 
Father,  inherit  the  kingdom. 
I  will.     Glory.    I  will. 


R.  7.  The  fame  as  Aberdeen. 


R.  6.  The  Lord  Gcd  fliall 
call  His  fervants  by  another 
name,  *  for  the  former  miferies 
fliall  have  paffed  away.  V. 
There  fliall  be  no  more  death, 
neifher  forrow  nor  crying.  For. 
Glory.    For. 


R.  7.  God,  who  is  rich  in 
mercy,  for  the  great  love  where- 
with He  has  loved  us,  hath 
quickened  us,  •  and  hath  made 
us  fit  together  in  Christ  Jesus, 
that  He  might  fliow  us  the 
abundant  riches  of  His  grace. 
V.  The  meek  alfo  fliall  increafe 
their  joy  in  the  Lord,  and  the 
poor  among  men  fliall  rejoice  in 
the  Holy  One  of  Ifrael.  And 
hath  made. 


R.  8.  I  heard  a  voice  from 
heaven  faying  unto  me.  Come 
to  Me,  O  ye  wife  virgins.  *  Lay 
up  oil  in  your  veffels  until  the 
Bridegroom  fliall  come.  V.  At 
midnight  there  was  a  cry  made. 
Behold,  the  Bridegroom  cometh ; 
go  ye  out  to  meet  him.    Lay  up. 


R.  8.  At  midnight  there  was 
a  cry  made,  *  Behold,  the  Bride- 
groom cometh  ;  go  ye  out  to 
meet  him.  V.  O  ye  pmdent 
Virgins,  trim  your  lamps.  Behold. 
Glory.    Behold. 


R.  8.  We  have  been  filled 
with  Thy  mercy,  O  Lord,  and 
we  have  been  glad  and  rejoice  in 
Thy  falvation.  *  We  have  been 
comforted  for  the  days  wherein 
Thou  haft  plagued  us,  and  for  the 
years  wherein  we  have  fuffered 
adverfity.  V.  Our  light  affliftion, 
which  is  but  for  a  moment,  work- 
eth  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory.  We 
have  been. 


io8 


All  Saints. 


Parisian. 

R.  9.  Thou  haft  redeemed  us 
to  God  by  Thy  Blood,  out  of 
every  kindred  and  tongue  and 
nation.  *  And  f  Thou  haft  made 
us  a  kingdom  and  a  priefthood 
to  our  God,  and  we  ftiall  reign. 
V.  Thou  flialt  bring  them  in 
and  plant  them  in  the  mountain 
of  Thine  inheritance.  And. 
Glory.     Thou  haft  made. 


ABERDEEN.  ROMAN. 

R.  9.  Grant  to  us,  O  LORD,  R.  9.  None, 

pardon  of  our  iins,  and  at  the 
interceffion  of  the  Saints,  whole 
folemnity  to-day  we  celebrate,  * 
give  us  fuch  devotion  *  that  we 
may  merit  to  attain  to  their 
fociety.  V.  May  their  merits 
affift  us,  whom  our  own  fins  fetter: 
may  their  interceffion  excufe  us, 
whom  our  own  aftions  accufe. 
Grant.    Glory.    That. 

Thus  we  have  gone  through  one  of  the  mojl  remarkable 
jeries  of  the  Rejponjbries  in  the  Wejlern  Offices.  The  Aber- 
deen, as  we  Jaid,  keeps  dofe  to  the  original  theory ;  but,  pro- 
bably, there  are  very  few  who  will  not  think  that  the  partial 
change  in  the  Roman  is  a  great  improvement ;  and  we  ourjelves 
are  not  ajhamed  to  confejs  that  the  Parijian  is  yet  more  to  our 
tajle. 

We  mujl  remember  that  it  was  a  long  time,  even  in  the  Wejl, 
before  any  were  admitted  to  the  title  of  Confejjors,  except  thoje 
who  had  adually  confejjed  Chrijl  in  torture,  and  come  off  with 
life.  While,  at  the  prefent  time,  all  thofe  Saints  in  the  Wejlern 
Church  who  are  not  Martyrs,  are  dignified  with  the  title  of 
Confejfors,  S.  Martin  being  the  firjl  who  obtained  this  honour, 
the  Homologetes  of  the  Eajl  is  much  more  nearly  confined  to 
its  original  Jlgnification.  At  the  fame  time,  the  various  clajjes 
of  Saints  in  the  Oriental  Church  are  far  more  minutely  charac- 
terized than  thoJe  in  the  WeJl.  Here,  for  example,  we  have 
IJapoJlle  as  well  as  Apojlle.  This  title  is  given  to  bijhops  of 
Apojlolic  conjecration  ;  to  holy  women,  fellow-labourers  with 
the  Apojlles,  as  S.  Mary  Magdalene  and  S.  Prijcilla ;  to  the 
firjl  preachers  of  the  faith  in  any  country — as  we  /peak  of  the 
Apojlle  of  Bavaria,  or  Belgium,  or  Northumberland ;  and  to 
the  Princes,  like  Conjlantine  or  Vladimir,  under  whoje  aujpices 
Chrijlianity  became  cjlablijhed  in  their  country.  Then  we  have 
the  megalo-martyry  for  thoJe  who  were  more  especially  illujlrious 
by  their  Juffcrings  ;  the  hiero-martyr^  for  thoje  who  were  priejls 
as  well  as  martyrs ;  the  hofio-martyr^  for  the  religious  of  both  jexes 
who  obtained  that  crown ;  and  the  ^^^wwa'/ttrg-w  or  wonder-worker, 
attributed  to  Saints  of  all  descriptions  who  were  more  ejpecially 
conspicuous  for  the  gift  of  miracles. 

On  fuch  a  jubjefl  as  that  on  which  we  are  Jpeaking,  nay,  on 
each  branch  of  it,  whole  volumes  might  be  written.  But  we 
mujl  next  turn  our  attention  to  the  occurrence  and  concurrence 
of  one  Fejlival  with  another ;  the  treatment  of  which  difficulty 
forms  one  of  the  mojl  jlriking  advantages  pojjcjjed  by  the 
Wejlern  over  the  Hajlcrn  Church. 

In  caje  any  of  our  readers  jhould  be  unacquainted  with  theje 


Occurrences  and  Concurrences.  109 

technical  terms,  he  mujl  obferve :  one  Fejlival  occurs  with 
another  when  the  two  feajls  fall  on  the  fame  day ;  as  if  Holy 
Thurfday  happened  on  May  i,  SS.  Philip  and  James.  One 
Fejlival  concurs  with  another,  when  its  vigil  falls  on  that  other ; 
S.  Mark  would  concur  with  Eajler,  if  Eajler  were  on  the  24th 
of  April. 

Every  Juch  difficulty  is  arranged  by  means  of  two  little  tables  : 
but  this  is  a  late  invention ;  and  the  earlier  mijjals,  Juch  as  the 
Incunabula,  and  thoje  of  the  firjl  thirty  years  of  the  Jixteenth 
century,  have  very  long  and  laborious  rules  for  explaining  what 
Jervice  is  to  be  Jaid  in  caje  of  occurrences.  At  the  longejl,  how- 
ever, they  were  nothing  to  compare  for  length  with  the  typicon  of 
the  Greek,  the  oujiaffo^xhe^  RujQlan  Church. 

Each  of  thefe  is  comprised  in  a  thick  folio  volume  ;  and  nothing 
can  be  more  puzzling  than  the  direftions  Jo  given.  But  here 
we  may  objerve  the  greater  flexibility  of  the  Wejl.  The 
Wejlern  Church,  when  two  important  Fejlivals  occur,  can  tranj*- 
late  the  one  :  the  Eajlern  knows  no  Juch  arrangement ;  neither 
in  the  Oriental  Church  is  a  Fejlival  ever  omitted.  Take, 
therefore,  Juch  an  extreme  caJe  as  the  Annunciation  occurring 
with  Good  Friday ;  the  Jervice  is  of  both  ;  and  to  a  Wejlern 
Jludent  the  effeS  is  extremely  jarring  and  unpleajant.  Eajlern 
ritualijls,  however,  admire  the  junSion  of  the  two,  as  one  of  the 
chief  beauties  of  their  Office  Book  ;  and  all  one  can  Jay  is,  that 
great  allowance  mujl  be  made  for  uje  on  both  jides.  The 
earlier  Wejlern  cujlom  had  much  more  rejemblance  to  the  Eajl 
than  has  the  prejent.  Thus,  according  to  modern  Roman  uje, 
if  Lady  Day  falls  in  Holy  Week,  it  is  transferred  to  the  Monday 
after  Low  Sunday.  But  according  to  Sarum  uje,  if  it  fell  on 
the  Monday,  Tuejday,  or  Wednejday  in  Holy  Week,  it  was 
celebrated  on  that  day. 

Now  this  quejlion  of  occurrences  ajjumes  great  importance 
with  reJpeS  to  our  own  Prayer-book.  No  doubt,  had  tables 
been  the  cujlom  at  that  time,  the  Reformers  would  have 
adopted  them,  and  fo  left  us  a  certain  rule.  But  as  the  rubrics 
on  the  fubjeci  were  then  Jo  very  lengthy,  for  the  Jake  of  that 
brevity  on  which  the  compilers  of  the  Prayer-book  Jo  much 
prided  themjelves,  they  were  no  doubt  pajjed  by.  And  here 
arijes  our  great  diihculty ;  we  cannot  in  this  reJpeS  follow  the 
Sarum  Uje,  becauje  we  have  no  power  to  tranjlate  a  Fejlival. 
That  is  to  fay,  though  we  have  known  injlances  in  which,  on 
their  own  authority,  individual  clergymen  have  done  ^o,  it  feems 
doubtful  how  far  they  might  not  be  contravening  the  AS  of 
Uniformity  by  fuch  a  praSice.  The  quejlion  then  arifes,  whe- 
ther it  is  better  for  that  year  to  omit  entirely  a  Fejlival  which 


I  lo  Occurrences  in  the  Engli/h  Church. 

would  have  been  tranjlated,  or  irregularly  to  commemorate  it. 
Our  own  practice  has  always  been  the  former  :  but  if  it  is  to  be 
commemorated  at  all,  it  Jhould  be  in  the  jimplejl  way,  merely 
by  the  addition  of  the  Colled.  Yet  to  our  minds  there  is  Jbme- 
thing  extremely  unpleajing,  on  Juch  a  great  Feajl  as  the  AJcen- 
Jion,  to  commemorate  additionally  SS.  Philip  and  James  j  or,  on 
Eajler  Day,  the  Annunciation,  or  S.  Mark. 

There  was  a  curious  occurrence  in  the  lajl  century  between  a 
State-  and  a  Church-Fejlival.  George  II.  Jucceeded  to  the 
crown  on  the  nth  of  June.  The  AccejQlon  Service  was  printed 
with  a  Jpecial  notice  that  the  Feajl  of  S.  Barnabas  was  to  be 
entirely  ignored ;  and  accordingly  for  twenty-Jix  years  that 
Apojlle  had  no  commemoration  in  the  Englijh  Church.  Then 
came  the  change  of  Kalendar  ;  and  Archbijhop  Herring  exerted 
himfelf  to  procure  an  alteration.  A  frejh  rubric  thenceforward 
fixed  the  king's  accejQiion  to  the  22nd  of  June. 

The  idea  entertained  by  the  bijhops  of  Charles  II. 's  time  as 
to  occurrences,  may  be  Jeen  by  the  rubric  prefixed  to  the  now 
abrogated  Jervice  for  the  Rejloration.  If  the  day  happened  to 
be  Ajcenjion  Day  or  Whitfun  Day,  the  State  Colleft  only  was 
added  ;  if  it  were  Monday  or  Tuejday  in  Whitfun-week,  or 
Trinity  Sunday,  the  State  PJalms  aljb  were  jaid ;  but  if  it  fell 
on  any  other  Sunday,  the  whole  State  Service  took  precedence 
of  the  Sunday  Office.  But  even  on  Whitjun  Day  the  proper 
hymn  fupplanted  the  Venite.  In  the  rubric  for  our  prejent 
AcceJJlon  Service,  that  office  is  ordered  to  be  faid  on  Sundays, 
without  any  notice  of  the  faS  that  the  20th  of  June  might  jujl 
fall  on  Trinity  Sunday  ;  in  which  caje,  jurely  no  one  would  be 
^o  Erajlian  as  to  obey  the  rubric  literally. 

In  many  of  the  GalHcan  Breviaries,  a  further  difficulty  arijes 
with  rcj*peS  to  thofe  Fejlivals  which,  though  inferior  in  the 
Church's  ejlimation,  are  kept  as  holy  days  by  the  people.  It 
might,  for  example,  happen  that  a  local  bijhop  who,  as  the 
phrafe  goes,  was  **  fejlivated,"  might  occur  withfuch  a  day  as 
Whitjun  TucJ*day,  or  the  ofiave  of  the  Ajcenjion,  which  was 
not  fejlivated.  The  lejjer  feajl  ought  in  that  caJe  to  have  been 
tranjlated ;  but  it  is  very  hard  to  tranjlate  a  popular  holiday ; 
and  the  State  aljb  dijcouraged  it,  on  account  of  money  becoming 
due,  or  leajes  falling  in — as  was  Jo  often  the  caJe — on  Juch  a 
Saint's  day.  If  the  Church  allowed  the  day  to  be  tranjlated, 
there  might  arije  all  kind  of  legal  qucjlions  as  to  whether  the 
original  day  to  which  the  deed  referred,  Jlill  held  good,  or 
altered  in  conjcquence  of  the  tranjlation.  There  are,  therefore, 
in  the  Churches  where  occurrences  like  thcje  are  likely  or  pojjible, 
as  in  that  of  S.  Brieuc,  Quimper,  (or,  as  it  is  generally  called, 


Tables  of  Occurrences  and  Concurrences.         1 1 1 

CornouaiUes,)  and  Mende,  another  Jet  of  rubrics  which  refer  to 
Juch  cajes.  Generally,  the  Juperior  Feajl  is  allowed  for  the 
nonce  to  be  tranjlated.  And  in  caje  the  holiday  fell  in  Holy 
Week,  although  the  office  was  tranjlated,  the  fejlivation  that 
year  was  abolijhed. 

It  is  well  known  that  Jbmething  of  the  fame  kind  occurred  in 
the  Concordat  of  1801,  at  the  injlance  of  Napoleon  :  the  trans- 
ference of  the  holiday  and  procejjion  of  Corpus  Chrijli  to  the 
following  Sunday.  Thofe  who  have  been  in  France  or  Belgium 
on  the  Fete-Dieu  itfelf,  know  that  it  is  Jcarcely  objerved  at  all : 
that  not  even  in  country  places,  do  larger  congregations  than 
ujual  attend. 

We  will  now  give  a  table  of  occurrences,  fuch  as  might  be  re- 
commended byfome  future  convocation  for  the  uje  of  the  Englijh 
Church. 

Occurrences. 


Double  of  the  FIrft  Clafs 

4 

6 

z 

8 

4 

4 

I 

Double  of  the  Second  Clafs  .  .  .  . 

4 

6 

8 

I 

4 

I 

I 

Within  the  Oftave 

3 

7 

5 

5 

3 

3 

3 

The  06lave 

7 

4 

3 

3 

4 

3 

3 

H 

re 

% 

n 

5' 

ft 
0 

ft 

0 

0 
c 
a; 
ft* 

ft 
CO 

ft 

n 
0 
3 
D- 

Q 

a 

0 

c 
cr 
(t 
0 

s* 

ft 

Q 

0 

e- 

5" 

en 

c 
3 
a. 

Crt 

c 

3 

Cl- 

"-< 

0 

3" 
ft 
C« 

ft 
n 
0 

3 
&. 

n 

ST 

CO 

c 
3 

D- 
0 

•-n 

3* 
ft 

!?. 
0 

pT 

1 .  Tranflation  of  the  firft  j  office  of  the  fecond, 

2.  Office  of  the  firft  ;  tranflation  of  the  fecond. 

3.  Commemoration  of  the  firft  ;  office  of  the  fecond. 

4.  Office  of  the  firft;  commemoration  of  the  fecond. 

5.  Nothing  of  the  firft ;  office  of  the  fecond. 

6.  Office  of  the  firft ;  nothing  of  the  fecond. 

7.  Office  of  the  more  worthy ;  commemoration  of  the  lefs  worthy. 

8.  Office  of  the  more  worthy  j  tranflation  of  the  lefs  worthy. 


112 


Examples. 
Concurrences. 


i 

'  Sundays  of  the  Firft  or  SecondCl. 
Ordinary  Sundays 

4 

3 

3 

3 

o 

4 

3 

I 

I 

o 

Double  of  the  Firft  Clafs 

2 

4 

4 

6 

4 

•^3 

Double  of  the  Second  Clafs.    .  . 

4 

4 

6 

3 

4 
4 

Oftave 

4 

6 

3 

I 

.  Within  the  Oftave 

6 

3 

I 

I 

3 

^ 

O 

0 
o 

0 
o 

> 

3 

v,< 

< 

cr 

a' 

3 

<T> 

ft 

a 

Crt 

r^ 

o 

o 

3 

21 

n 

-♦l 

^ 

o 

n 

cr 

<T> 

"-< 

:^ 

^ 

o 

*^ 

i;^ 

< 

n 

o 

a 

Q. 

n 

•-t 

o 

«> 
p 

All  of  the  following }  nothing  of  the  preceding. 

All  of  the  preceding  ;  nothing  of  the  following. 

Office  of  the  following  j  commemoration  of  the  preceding. 

Office  of  the  preceding  j  commemoration  of  the  following. 

Office  of  the  more  worthy ;  commemoration  of  the  lefs  worthy. 


To  make  the  table  complete,  we  mujl  add  that — 

Sundays  of  the  Firjl  Clajs  are :  I.  of  Advent,  I.  of  Lent, 
Pajjion,  Palm,  Eajler,  Low,  Pentecojl,  Trinity.  Sundays  of 
the  Second  ClaJs  are  :  the  others  of  Advent,  the  others  of 
Septuagejima. 

And  that  the  following  are  Greater  Feriae,  which  are  always 
commemorated  by  the  addition  of  the  preceding  Sunday  Colleft : 
Advent,  Lent,  Ember  Days,  Rogation  Monday.  Let  us  now 
apply  thcje  rules  to  the  anniversaries  which  will  take  place 
during  the  remainder  of  this  year — [1859]. 

Sept.  29th,  S.  Michael  and  All  Angels,  the  30th  being  the 
Seventeenth  Sunday  after  Trinity.  Thus  by  the  table  of  con- 
currences :  (S.  Michael  being  a  Fejlival  of  the  Second  ClaJs ; 
the  Seventeenth  after  Trinity  an  ordinary  Sunday :)  the  inter- 
jefting  jquare  gives  4 ;  4  is  explained  to  be  the  whole  of  the 
preceding,  with  commemoration  of  the  following.  Therefore  on 
that  Saturday  evening  the  LeJJbns  and  Firjl  CoUeft  are  of 
S.  Michael,  the  Second  CoUefl  of  the  Sunday. 


Examples.  113 

Od.  28,  SS.  Simon  and  Jude,  occurs  with  the  Twenty-firjl: 
Sunday  after  Trinity.  SS.  Simon  and  Jude  is  a  Fejtival  of  the 
Second  Clajs,  the  Sunday  an  ordinary  Sunday.  The  interjefling 
Jquare  gives  4  ;  4  is  explained,  office  of  the  firjl,  commemoration 
of  the  Jecond,  the  firjl  being  here  the  feajl,  the  jecond  being  the 
Sunday.  The  whole  jervice  will  then  be  of  the  Saint's  Day, 
with  the  addition  of  the  Sunday  ColleSs.  And  the  rule  which 
governs  the  feajl  governs  the  vigil :  therefore  on  Saturday,  Oft. 
27,  the  firjl  Colled  is  of  the  Fejlival,  the  Second  is  of  the 
Sunday.  Theje  are  all  the  occurrences,  &c.  which  take  place 
during  this  year. 

Only  one  other  observation  we  may  make.  Suppoje  that  the 
Second  Vejpers  of  an  ordinary  Sunday  were  to  concur  with  the 
Firjl  Vejpers  of  a  Fejlival  of  the  Firjl  or  Second  Clajs,  as  if  the 
27th  of  Oftober  were  the  Eighteenth  Sunday  after  Trinity ; 
then  the  Firjl  Le]]bn  at  Vejpers  is  not  the  proper  Lejjbn  for  the 
Sunday,  but  for  the  day  of  the  month ;  as  in  the  injlance  we 
have  given,  it  would  not  be  Ezekiel  xxiv.  but  Ecclejlajlicus  ix. 

It  jeems  necejjary,  too,  to  jay  a  few  words  as  to  the  jeleftion 
of  Apocryphal  Lejjbns  for  the  greater  part  of  Saints'  Days. 
The  vulgar  opinion  jeems  to  be  that  the  compilers  of  the  Prayer- 
book  refujed  to  have  Sunday  Leftions  from  the  Apocryphal 
Books,  as  not  thinking  them  worthy  of  the  Jblemnity  of  that 
day.  The  truth  is  jujl  the  oppojlte,  as  any  one  may  convince 
himj*elf  who  will  jludy  the  Office  drawn  up  by  Jeremy  Taylor 
in  the  necejjUties  of  the  Great  Rebellion.  Jujl  becau/e,  in  their 
opinion,  an  ordinary  Saint's  Day  jlood  above  an  ordinary  Sunday, 
the  Reformers  jeleded  chapters  from  the  Sapiential  Books,  whe- 
ther Ecclejlajlicus,  the  Wijdom  of  Solomon,  Proverbs,  or  Eccle- 
Jiajles,  which  they  thought  the  mojl  dijlinSly  and  jlrikingly 
ujeful.  We  may  be  quite  certain  that,  had  they  entertained 
the  jame  ideas  regarding  the  relative  janftity  of  the  days  which 
vulgar  Protejlants  of  the  prejent  time  entertain,  our  Firjl  Sunday- 
LeJJbns  would  have  been  from  the  Apocrypha,  and  thoje  for  the 
Saints'  Days  would  have  been  jelefted  from  the  lefs  Jlriking  and 
lejs  generally  ufeful  of  the  hijlorical  or  prophetical  books.  Never 
let  this  be  forgotten,  that  a  far  greater  proportion  of  the  Apo- 
crypha is  read  by  us  yearly  than  is  read  of  the  rejl  of  the  Old 
Tejlament.  The  two  Books  of  Efdras,  and  the  Prayer  of 
Manajjes,  properly  jpeaking,  cannot  claim  that  title,  and  are  in 
no  jenje  canonical.  Of  the  rejl,  we  omit  the  two  Books  of 
Maccabees,  but  hardly  a  chapter  in  the  remaining  Books  ;  while, 
on  the  other  hand,  fully  one-third  of  the  Old  Te^ament  is  utterly 
omitted,  and  we  have  but  two  or  three  chapters  of  the  Apocalypje. 

To  turn  to  another  jubjeft  :  it  may  be  well  to  fay  Jbmething 


1 1 4  Selection  of  Saints. 

as  to  the  various  epochs  at  which  the  Saints  commemorated  in 
various  Kalendars  flourijhed.  We  have  been  at  the  pains  to 
reckon  up  thoje  who  have  a  place  in  the  Parijian  Breviary, 
according  to  their  centuries ;  and  the  rejult  is  as  follows  : — 


In  Century  I. 

there  are  36 

II. 

„            12 

III. 

»        35 

IV. 

,.        33 

V. 

19 

VI. 

»        25 

VII. 

»        ^3 

VIII. 

„        10 

In  Century  IX. 

there  are    1. 

X. 

„         I 

XI. 

»         I 

XII. 

„          5 

XIII. 

„       13 

XIV. 

4 

XV. 

»          0 

XVI. 

4< 

In  Century  XVII.  there  are  4. 

And  from  this  jkeleton  of  a  tabular  view,  we  get  a  very  fair 
idea  of  the  hijlory  of  the  Church  of  France.  The  firjl  century 
is,  of  courje,  occupied  by  Apojlolic  and  IJapojlolic  fejlivals, 
pretty  equally  common  to  the  whole  Church ;  in  the  jecond, 
while  we  loje  theje,  France  was  not  yet  Jufflciently  evangelijed 
to  give  us  many  Jaints  ;  the  third  and  fourth  ages  form  the  epoch 
of  her  glory;  in  the  fifth  there  is  a  remarkable  fall,  to  be 
accounted  for  from  the  anarchical  breaking  up  of  the  Roman 
Empire,  which  has  left  its  imprejs  on  the  table  ;  in  the  Jixth 
and  Jeventh  centuries,  again,  the  Gallican  Church  Jhone  forth 
brightly;  in  the  eighth,  Jhe  began  to  grow  dim  ;  the  ninth,  tenth, 
and  eleventh  were  days  of  darknejs,  and  give  us  between  them 
but  three  Jaints ;  in  the  twelfth,  the  monajlic  reformation  began 
to  tell ;  the  thirteenth  was  the  Jecond  fpring  of  the  Gallican 
Church ;  the  fourteenth  began  well,  but  the  mijeries  of  Englijh 
invajion  Jbon  overwhelmed  it.  Every  one  acquainted  with 
French  hijlory  would  call  the  fifteenth,  next  to  the  eighteenth, 
its  worjl  age,  and  it  made  no  addition  to  its  Hagiology.  The 
Jixtcenth  and  Jeventeenth  have  each  four  Saints,  S.  Vincent  de 
Paul  and  S.  Francis  de  Sales  being  the  brightejl  Jlars  of  that 
little  conjlcllation. 

We  are  fond  of  fpeaking  of  the  England  of  Saints.  But 
how  many  more  Saints  have  the  French  Sees  added  to  the 
Kalendar  of  the  Church  than  any  of  our  own  !  This,  of  courje, 
arijes  partly  from  the  faft,  that  the  earlier  French  Bijhoprics 
had  already  exijled  five  hundred  years  when  our  own  were 
formed  ;  but  Jlill,  even  with  this  excufe,  we  fear  that  the  diffe- 
rence is  not  entirely  accounted  for.  We  will  now  take  a  few 
Gallican  Breviaries,  and  notice  the  Saints  peculiar  to  each  See 
which  they  commemorate ;  and  they  Jhall  be  the  Parijian,  that 
of  Metz,  and  that  of  Nantes.     By  way  of  contrajl  with  this, 


Galilean  Kalendars. 


115 


we   will   then   do   the  Jame  thing  for  the  Toledo  and  other 
Breviaries. 


Jan. 


Paris. 


3  S.  Genovefe,  V.  512. 

4  Rjgobert,  Biftiop  of  Rheims, 

74J- 
14    Hilary,Bi(hopofPoitou,368. 
ij    Maurus,  Abbat  of  Glanfeujl, 
VI.  Century. 
Bonitus,   Biftiop    of    Cler- 
mont, 710. 
16    William,  Bifliop  of  Bourges, 

I  zoo. 
19    Sulpicius    Pius,    Bifliop    of 
Bourges,  644. 
S.  Launomar,  near  Chartres, 
Abbat,  594. 
irj    Julian,   firft   Bifhop  of  Le 

Mans,  III.  or  IV.  Cent. 
30    Bathildis,  Queen,  680. 
Radegund,  V.  680. 
Feb. 

6    Vedaftus,  B.  of  Arras,  530. 
10    S.  William  de  Mala  VaUe, 
Hermit,  1157. 
March 

I     Albinus,  B.  of  Angers,  549. 
I 


10    Droftoveus,  ift  Abbat  of  S. 
Vincent  at  Paris,  578. 

12 

30    Regulus,  I  B.  of  Senlis,  320. 

April 
16 

22    Invention  of  SS.  Dionyfius, 
Rufticus,  and  Eleutberius, 
630. 
Opportuna,  V.  770. 
30    Eutropius,  B.  of  Saintes  and 

M.  III.  Cent. 
May 


II    Mamertus,B.ofVienne,47J. 


Nantes. 
S.  Genovefa,  V.  512. 


The  fame. 
The  iame. 


Honoratus,  B.   of  Amiens, 

600. 
Ivo,  P.  of  Quimper,  1303. 
Donatian  andRogatian,M.M. 

287 


28     Germanus,  B.  of  Paris,  576. 
June 


Briocus,  1  B.  of  S.  Brieuc,  502. 
Gildas,  Abbat,  VI.  Cent. 
Mamertus,  B.  of  Vienne,  475. 


Ivo,  P.  of  Quimper,  1303. 
Donatian  and   Rogatian, 

M.  M.  287. 
(Greater  Solemn.) 


Pothinus,  B.  of  Lyons,  Blan-    As  Paris. 

dina,  V.    and    46    other 

Martyrs,  177. 
Clotildis,  Q.  of  France,  537.    Clotildis,  Q^of  France,  537. 


Medardus, B.  of  Noyon,  52 j. 
Landeric,  B.  of  Paris,  656. 


Genovefa,  V.  512. 
The  fame. 


The  lame. 


The  &me. 

Guingalous,  Abbat  near  Quim- 
per, 532. 


Paul,  I  B.  of  S.  Pol  de  Leon, 
57J' 


Patemus,  i  B.  of  Vannes,  448. 


Eutropius,  B.  of  Saintes  and  M. 
III.  Cent. 


Radegund,  V.  680. 
Vedaftus,  B.  of  Arras,  539. 


Chrodogang,  B.  of  Metz,  767. 


Tranflation  of  S.  Clement,  i  B. 
of  Metz,  1090. 


Mamertus,  B.  of  Vienne,  475. 


Mereadoc,  B.  of  Vannes,  600. 
As  Paris. 

Similianus,   B.    of  Nantes,    IV. 

Century. 
Hervacius,    Monk,   near    S.   Pol 

de  Leon,  VI.  Cent, 
Merennus,  Abbat,  near  S.  Maclou, 

617. 


Clotildis,  Q^of  France,  537. 
Claudius,  Archbp.  of  Beian^on, 
J8i. 


ii6 


Galilean  Kalendars. 


Jas» 


Paris. 


Nantes. 


25    Gohardas,   Aglibertus,    and    Gohardus,  B.  of  Nantes,  843. 
their  companions,Martyrs, 
III.  Cent. 

Irenxus,  B.  of  Lyons,  and    As  in  Paris. 
Doilor  of  the  Church,  M. 
202. 

S.  Theobald,  Hermit— Nor- 
mandy, 1066. 


28 


30 


As  in  Paris. 


Theje  Jix  months  will  afford  a  very  good  example  of  local 
faints,  Jlnce,  with  the  exception  of  S.  Hilary,  S.  Mamertus,  S. 
Pothinus,  and  S.  Irenaeus,  none  of  the  holy  men  here  comme- 
morated have  been  received  into  the  general  Kalendar  of  the 
Church.  Let  us  make  another  Jeleftion  of  the  jame  kind; 
and  this  time,  injlead  of  comparing  three  Churches  of  the  Jame 
nation,  let  us  take  three  illujlrious  Churches  of  different  nations. 
They  Jhall  be :  Aberdeen  for  Scotland ;  Toledo  for  Spain  ; 
Cologne  for  Germany  : — 


Jan.  ABERDEEN. 

7  Kentieema,  Matron. 

8  NathiOanus,  Bi(h. 

9  Felanus,  Abbot. 


16    Farfe,  Abbot. 


aj 


«4 

28 


29    Voloc,  Bifhop. 
%o    Glafcian,  Bimop. 
Feb. 
I 
5    Modanitt,  Abbot. 


17  Finnanus,  B. 

18  Colmannui,  B. 

March 


Death  of  the  Third  King. 


Monan,  Confeflbr. 
Moman,  B. 
Baldric,  B. 
Duthac,  B. 
Kcflbg. 


ConAantine,  King  tc  Martyr. 
Kevoca,  V. 


Finian,  B. 


Huicbert,  B. 


Heribcrt,  B. 
Ludger,  B. 


Toledo. 


Frufluofus,  Martyr. 
ILDEFONSO, Archbp.  of  Toledo: 

Double  of  the   Second   Clals, 

with  an  Oftave. 
Defcent  of  the  B.  V.  into  the 

Cathedral  of  Toledo. 
Julian,  B.  of  Concha:  Double  of 

the  Second  Clafs. 

Valerius,  B.  of  Saragofla:  Oftave 

of  S.  lldefonfo. 
Ciecilius,  B.  and  M. 

Firft  tranllation  of  S.  Eugenius, 
Archbp.  of  Toledo. 


Helladius,  Archbp.  of  Toledo. 


JuUan,  Archbp.  of  Toledo. 
Eulogius,  Prelbyter  and  Martyr. 


Theje  three  months  may  JuflRce  as  an  example  of  the  above 
fees.     Now  let  us  turn  to  another  fubjefl. 

Befidcs  the  commemoration  of  Saints,  there  are  in  certain 
local  Kalendars  notices  of  national  events,  conncded  with  the 
well-being  of  the  Church.  Thus,  in  the  Parifian  Breviary,  we 
have  on  the  i8th  of  Augujl  a  commemoration  of  the  viflory  of 


National  Fejiivals.  1 1 7 

Philip  the  Fair  in  Flanders,  A.D.  1304,  It  is  worth  while  to 
give  the  LejOfons  which  refer  to  this  event.  In  the  firjl  nofturn, 
the  leftions  of  the  occurring  Scripture.     In  the  Jecond  noSurn  : — 

Fourth  Lesson. 

Philip  the  Fair,  King  of  the  French,  in  the  year  1304,  about  the  Feaft  of 
S.  Mary  Magdalene,  having  let  forth  with  his  brothers  Charles  and  Louis, 
and  a  large  army,  into  Flanders,  pitched  his  tents  near  Mons,  where  was 
the  camp  of  the  rebel  Flemings.  But  when,  on  the  i8th  of  Auguft,  which 
was  the  Tuefday  after  the  Affumption  of  S.  Mary,  the  French  had  from 
morning  till  evening  flood  on  the  defence,  and  were  refting  themfelves  at 
nightfall :  the  enemy,  by  a  fudden  attack,  rufhed  on  the  camp  of  the  King 
with  fuch  fury,  that  the  body-guard  had  fcarce  time  to  defend  him. 

R.  Come  from  Lebanon,  my  Spoufe,  *  come  and  thou  fhalt  be  crowned.f 
The  odour  of  thy  fweet  ointments  is  above  all  perfumes.  V.  The  Righteous 
Judge  fliall  give  a  crown  of  Righteoufncfs,     Come.     Glory.     The  odour. 

Fifth  Lesson. 

At  the  beginning  of  the  fight,  the  life  of  the  King  was  in  great  danger. 
But  fliortly  after,  his  troops  crowding  together  from  all  quarters  to  his  tent, 
where  the  battle  was  fliarpeft,  obtained  an  illuftrious  vi6lory  over  the  enemy. 
The  pious  King  immediately  underftood  that  this  had  been  won  by  no 
human  hand,  but  from  God,  at  the  interceffion  of  the  Mother  of  God  j 
whence,  with  all  humility,  he  afcribed  the  whole  praife  of  the  viftory  to  Him 
Who  had  fhown  Himfelf  the  defender  of  the  moft  righteous  caufe. 

K.  Thou  art  all  fair,  My  Love,  *  there  is  no  fpot  in  thee :  come  from 
Lebanon,  -f-  the  odour  of  thy  garments  is  as  the  odour  of  incenfe.  R.  They 
that  have  not  defiled  their  garments,  they  fliall  walk  with  Me  in  white,  for 
they  are  worthy.     There  is  no.     Glory.     The  odour. 

Sixth  Lesson. 

But  that  the  memory  of  fuch  a  benefit  fliould  be  tranfmitted  to  pofterity, 
and  that  due  honour  fliould  be  paid  to  the  Virgin  Mary  for  this  celeftial  help, 
Philip,  by  a  deed,  dated  in  the  Camp  near  Lille,  in  the  month  of  September, 
gave  to  the  Church  of  Paris  an  annual  revenue  of  a  hundred  francs  for  ever 
for  the  ufe  of  the  Dean  and  Chapter,  on  this  condition,  that  this  revenue 
fliould  be  diftributed  among  thofe  only  who  attend  at  the  Firft  Vefpers,  at 
Matins,  and  at  Mafs,  on  this  day. 

R.  Righteoufnefs  fliall  go  before  thee,  and  the  glory  of  the  Lord  fliall 
be  thy  rereward ;  *  the  Lord  fliall  fill  thy  mind  with  glory.  V.  An  en- 
trance fliall  be  abundantly  adminiftered  into  the  eternal  kingdom.  And  the 
glory.     Glory.    The  Lord. 

This  may  jerve  as  an  example  of  fo  very  undejirable  a  mixture 
of  politics  and  religion.  The  great  Triumph  of  the  Crojs, 
celebrated  in  all  the  Spanijh  Breviaries,  on  the  14th  of  July, 
Jlands  on  a  very  different  footing,  becauje  it  was  that  vidory 
which  crujhed  the  Saracen  power  in  Spain,  and  made  that  nation 
a  part  of  the  Chrijlian  republic  of  States.  We  will  not  trouble 
the  reader  with  Rejponfories ;  but  they  are  not  unworthy  of  the 
fubjeft :  and  the  Lejfons,  from  the  various  parts  of  the  New 
Tejlament  which  treat  of  the  Crofs,  are  Jingularly  beautiful.     In 


1 1 8  Memorla  Technics. 

the  Churches  of  Sardinia  a  mojl  ofFenfive  fervice  was  in  vogue 
till  the  end  of  the  lajl  century,  in  which  the  defeat  of  the  French 
at  SaJJari  was  commemorated ;  the  hymns,  to  excite  the  popular 
pajjion  to  the  utmojl,  were  vernacular,  and  began  thus  :  — 

Muiran,  muiran  los  Francefos, 
lis  trahidors  de  Saflarefos, 
Qui  han  fit  la  trahicio 
Al  molt  alt  rey  de  Arago. 

We  ought  now  to  fpeak  of  the  various  memorla  technica 
which  are  to  be  found  in  mojl  Kalendars.  No  doubt  the  ordi- 
nary run  of  uneducated  priejls  in  the  Middle  Ages  found  con- 
Jiderable  difficulty  in  remembering  the  Juccejjion  of  LejQTons  which 
made  up  the  Church's  year.  The  barbarous  verjes  in  which 
they  are  jet  forth  can  only  remind  one  of  the  Memoria  Technica 
for  the  order  of  the  Epijlles,  itjelf,  we  believe,  of  the  time  of 
Queen  Elizabeth. 

Rom.  Cor.  Cor.  Gal.  Ephes.  Phil.  Col.  Thes.  Theffalo,  Tim.  Tim. 
Tit.  Phil.  Hebrews,  James,  Pet.  Pet.  3  John,  Jude,  Revelation. 

Take,  for  example,  theje,  which  are  from  the  Aberdeen 
Breviary : — 

Poft  Tres  Perfonas  librum  regum  dare  debes. 

(It  is  fcarcely  necejjary  to  obferve  that  the  poet  would  teach  us 
that  the  Book  of  Kings  is  to  be  commenced  after  Trinity, — as 
we  commence  it  now.  He  then  goes  on  to  tell  us  which  Vigils 
are  aljb  Fajls.) 

Nat.  Domini,  Penthe,  Johan.  Paul,  fumptio  fanda: 
Iftis  vigiliis  jejunemus  luceque  Marci. 
Petrus  et  Andreas,  Paulus,  cum  Simone,  Judas, 
Ut  jejunemus  nos  admonet,  atque  Matheus. 

For  July  we  have  the  following  : — 

Et  poft  Sampfonem  fapientem  da  Salomonem. 

(That  Is,  after  the  Fcajl  of  S.  Sampfon — ^Jbme  of  our  readers 
may  remember  his  church  at  York— on  July  28,  the  Wi/dom  of 
Solomon  is  begun.) 

For  Augujl  we  have  : — 

Poft  Auguftinum  doftorcm  Job  lege  juftum. 

(That  is,  after  S.  Augujlinc's  Day.) 
In  September : — 

Tobiam  diftum  poft  Protum  atque  Jacintuni : 
Subjungas  Judith  poft  vigiliamaue  Mathei : 
Poft  Sandum  Cofmam  dabis  hittoriam  Macabeo. 


Memorial  Verjes.  1 1  g 

(That  IS,  Tobit  is  begun  after  the  nth  of  September,  the  Feajl 
of  SS.  Protus  and  Jacinthus  :  Judith  after  the  Vigil  of  S.  Mat- 
thew :  the  Maccabees  after  S.  Cojmas,  Sept.  27.) 
For  Oflober  : — 

Poll  Judam  Simonem  fubjungas  Ezekielem. 

For  November  we  have  a  very  neat  line  : — 

Adventus  Domini  fequitur  folemnia  Lini. 

(That  is,  the  firjl  Sunday  after  the  Feajl  of  S.  Linus,  Nov.  26th, 
is  Advent  Sunday.) 

Some  juch  praflical  memoria  have  kept  their  place  in  village 
recitations ;  thus  : — 

Firft  comes  David,  then  comes  Chad, 
Then  comes  Winnold  as  if  he  were  mad. 

Or  again — and  any  one  in  the  habit  of  daily  Jervice  at  the  mojl 
ujual  time  mujl  often  have  admired  its  truth  : — 

S.  Matthew,  get  candlefticks  new  : 
S.  Matthi,  lay  candlefticks  by. 

And  ^o  the  well-known  dread  which  mediaeval  ages  had  of  the 
occurrence  of  Good  Friday  with  the  Annunciation,  was  ex- 
prejjed  by : — 

When  our  Lady  falls  in  our  Lord's  lap. 
Then  let  England  look  for  milhap. 

We  had  occajion  to  fpeak  in  a  former  paper  of  the  tendency 
that  exijled,  during  the  later  period  of  the  Middle  Ages,  to  Jub- 
Jlitute,  for  the  long  Ferial  PJalms,  Saints' -day  offices  wherever 
it  was  praSicable.  We  were  not  aware,  when  we  wrote  that 
article,  of  a  Jingular  rubric  in  Jbme  of  the  early  German  Bre- 
viaries ;  we  quote  it  from  the  Cologne  : — 

Et  ideo  nemo  afcrlbat  feriis  in  Kalendario  vacantibus  fan6him  aut  fanftos, 
nifi  Patronos  ipfius  legentis.  Aliqui  ex  pigritia  requirentes  fanftum  aut 
fanftos  ex  aliis  Kalendariis,  volentes  ilium  aut  illos  fervare  ubi  in  Kalen- 
dario prediftse  ecclefiae  Feria  vacat,  ut  non  legantur  Nofturni :  illi  errant. 
Quia  debent  fervare  id  quod  eft  debitum  et  inftitutum  fecundum  majorem 
ecclefiam  fuse  diocefis  et  non  quod  eft  eis  placitura  ;  fecundum  di6tum 
beati  Hieronymi  qui  dicit :  Ingratum  eft  Spiritui  Sanclo  quidquid  obtuleris, 
neglefto  eo  ad  quod  teneris. 

We  might  alfo  Jpeak  at  Jbme  length  of  the  Mediaeval  Fejlivals 
which  later  times  have  difpenjed  with  altogether.  Such,  for 
example,  were : — The  Feajl  of  the  Invention  of  the  Child,  on 
the  Friday  after  Sexagefima,  for  which  feveral  elegant  hymns 
were  written  in  German  Breviaries ;  the  Feajl  of  the  Face  of 
our  Lord — a  very  pretty  Jimple  hymn  may  be  Jeen  on  this  day 


1 20  Feajis  of  our  Lord, 

in  the  Meijfen  Breviary;  it  was  on  the  15th  of  January  ;  the 
Feajl  of  the  Blood  of  our  LORD — this,  in  early  Breviaries,  is 
marked  for  the  26th  of  March.  And  the  reajbn  is,  that  to  the 
25th  of  March  is  attributed,  in  mojl  Mediaeval  Kalendars,  the 
PaJJion,  and  to  the  27th  the  Rejurredion.  In  Venice,  this 
commemoration  takes  place  on  the  firjl  Friday  in  March  ;  in  the 
dioceje  of  Linz  on  the  Monday  after  Trinity.  The  Feajl  of 
the  PajQion  is  marked  in  many  Breviaries  for  the  15th  of  Novem- 
ber. The  Feajl  of  the  Hair  of  our  LORD  was  celebrated  on 
the  Thurjday  before  Trinity  Sunday,  in  jbme  Churches  where 
this  relic  was  venerated.  The  Feajl  of  the  Milk  of  our  Lady 
was  not  a  very  uncommon  commemoration  in  Germany,  and 
especially  in  the  province  of  Salzburg,  where  a  noted  relic  of  this 
kind  was  kept :  it  was  on  the  oftave  of  the  Nativity  of  S.  Mary : 
and  hence,  no  doubt,  the  title  Liebfrauenmilch  to  the  excellent 
German  wine  of  that  name.  Again,  there  was  the  Feajl  of  the 
AJs,  which  was  celebrated  at  Rouen  with  Jiich  Jingular  pomp,  and 
in  which,  injlead  of  Amen,  the  rejponje  to  all  the  prayers  was 
Hinhan.  The  Feajl  of  the  Divijlon  of  the  Apojlles  was  a  mojl 
celebrated  one  in  Germany  for  the  15th  of  July,  and  has  given 
rije  to  Jbme  of  the  finejl  early  Jequences  which  we  poJjTeJs. 
Many  of  the  Gallican  Breviaries  occupy  the  Fridays  of  Lent 
with  various  commemorations  of  our  LORD.  For  example : 
Firjl  Friday,  the  Feajl  of  His  Tears  ;  Second,  of  the  LORD'S 
Prayer ;  Third,  of  the  LORD'S  Dijcourjes ;  Fourth,  of  the 
Lord's  Parables ;  Fifth,  of  the  LORD'S  Sufferings.  Theje 
lajl-named  commemorations,  it  need  hardly  be  Jaid,  are  among 
the  very  latejl  developments. 

Among  the  curiojlties  of  Mediaeval  Kalendars  mujl  be  reckoned 
thoje  half-religious,  half-medical,  verjes  which  are  to  be  found  at 
the  end  of  each  month.  Take,  for  example,  the  following,  which 
occur  ill  mojl  of  the  Breviaries  in  North  Italy.    For  January : — 

In  Jano  claris  calidifque  cibis  potiaris, 
Atque  decens  potus  tibi  fit  poft  fercula  notus. 
Sedet  enim  medo  potatus  ut  bene  credo ; 
Balnea  tutus  intres  et  venam  findere  cures. 

We  will  give  only  one  Jpecimen  more : — 

Nafcitur  occulta  febris  Februario  multa : 
Potibus  et  cfcis  fi  caute  minuere  velis. 
Tunc  cave  frigora,  tunc  de  pollice  funde  cruorem  : 
Suge  favum  mellis ;  pe6loris  morbofque  curabit. 

One  of  the  peculiarities  of  Mediaeval  Breviaries  was  the 
poetical  charaflcr  of  Rejponjbries  and  Antiphons  for  local  Saints. 
Let  us  take  a  few  examples  from  the  Aberdeen  book.  The 
Antiphons  on  the  Feajl  of  S.  Magnus,  April  16,  ran  thus  : — 


Poetical  Refponfes.  1 2 1 

Magnus  ex  profapia 
Magna  percreatus, 
A(Stu,  vita,  moribus, 
Major  eft  probatus. 


Praedis  vacans  promltur 
Pravorum  inftinflu, 
Et  Paulus  convertitur 
In  viae  procinilu. 

Saulus  ecce  Paulus  fit } 
Praedo  fit  patronus ; 
Perfecutor  fa6his  eft 
Plebis  Paftor  bonus. 


Beatus  inr. 


Square  fremuerunt. 


Domine  quid. 


Sometimes  we  have  them  in  hexameters,  as  in  the  Feajl  of 
S.  Urjiila  and  the  Eleven  Thoujand  Virgins  : — 

1.  Purpureos  flores  caelefti  rore  madentes 
Decreto  Domini  faraofa  Britannia  mifit. 

Domine  Dominus. 

2.  In  cunis  pofitae  Baptifmi  fonte  renatae 
Et  fidei  veraj  funt  legibus  initiatae. 

Caeli  enarrant. 

3.  Has  pietatis  amor  fibi  foederat  ordine  miro  ; 
Dum  retrahit  mundo  feftinat  reddere  ccelo. 

Domini  eft  terra. 

And  fometimes  the  miracles  of  the  Saints  are  related  in  a 
way  which  to  us  has  rather  a  ludicrous  effe^i.  Thus,  at  Lauds, 
on  S.  Macharius's  Day  : — 

I.  Nullum  dedit  otic 
Tempus :  vel  orabat 
Semper,  vel  colloquiis 
Divinis  vacabat. 


Fixo  pifcis  gutture 
Dron  ofle  vexatur ; 
Sed  ad  Sanfti  fubito 
Pieces  liberatur. 


Dominus  regnavit. 


"Jubilate. 


Now,  remember  that  this  feajl  was  a  duplex  principale  at 
Aberdeen  :  the  great  day  of  the  year,  in  fa£l :  (many  of  our 
readers  will  recoiled  the  Cathedral  of  Old  Machar.)  And  then 
judge  how  greatly  that  Breviary  jlood  in  need  of  a  thorough 
Reformation,  when  Lauds,  on  one  of  its  highejl  fejlivals,  began 
thus : — 


122  Poetical  Refponjes. 

Ant.  I.     Never  did  he  reft  a  whit : 
Either  he  was  praying, 
Or  in  reading  holy  writ 
Pains  and  zeal  difplaying. 

The  Lord  is  King. 

Ant.  z.     In  his  throat  a  fi(h-bone  lay; 
Dron  was  troubled  greatly : 
But  the  Saint  began  to  pray, 
And  relieved  him  ftraightly. 

O  be  joyful, 

Thefe  rhyming  verjes  are  much  more  common  in  Englijh  and 
Scotch,  than  in  Continental  Breviaries.  But  Hexameters  are 
aljb  ujual  in  German  Offices.  Take,  for  example,  this  Jpecimen 
from  the  Cologne  Breviary,  on  S.  Lambert's  Day.  The  Invi- 
tatory  is : — 

Eternum  Trinumque  Deum  laudemus  et  Unum, 
Qui  fibi  Lambertum  tranfvexit  ad  aethera  fanftura. 

The  Antiphons  to  the  firjl  Nofturn  are  : — 

I.  Orbita  folaris  praefentia  gaudia  confert ; 

Praefulis  eximii  Lamberti  gefta  revolvens.     Beatus  'vir. 

a.  Hie  fiiit  ad  tempus  Hildrici  regis  in  aula  : 

Dileftus  cun6tis  et  vocis  famine  dulcis.     Square  fremuerunt. 

3.  Sed  poft  ut  fidei  devotus  dogmata  fumpfit, 

Doftrine  cumulos  illi  fapientia  vexit.        Domine  quid. 

But  both  in  our  own  and  the  German  Breviaries  the  Refpon- 
fories  are  frequently  in  that  fingular  half-daflylic  meafure,  which 
was  Jo  great  a  favourite  with  Mediaeval  writers.  For  example, 
take  thcje  on  the  Feajl  of  S.  Blaanus,  the  Patron  of  Dumblane, 
and  a  duplex  principale  in  that  Church : — 

I.  R.  Adolefcens  Supremo  placuit, 
Et  fe  cunftis  pium  exhibuit } 
•Unde  coelum  ingredi  meruit. 

F.  Vitae  verbum  multis  aperuit, 
Atque  vita  beata  claruit. 
Unde. 

a  R.  Domat  carnis  motus  illicitos  : 
Vincit  mundi  conatus  noxios. 
•Terit  hoftis  antiqui  tribulos. 

y.  Manus  mentem  cordis  et  oculos 
Pie  tendens  fcmper  ad  fuperos. 
Terit. 


Various  Families  of  Breviaries.  1 23 

3  R.  O  res  mira!  fceptrum  defpicitur ; 
Atque  mundi  decus  contempnitur ; 
*Et  paupertas  gratis  eligitur. 

y.  Et  tota  mente  Chriftus  diligltur, 
Ac  pro  Chrifto  Corpus  affligitur. 
Et. 

It  would  be,  as  we  have  already  hinted,  an  interejling  inquiry 
which  Jhould  invejligate  the  different  Breviaries  which,  Jince  the 
invention  of  printing,  have  been  employed  in  the  Church.  We 
have  often  wondered  that  no  Juch  attempt  has  been  made.  We 
know  that  each  of  the  following  countries  had  its  own  family : 
(i.)  Portugal,  with  perhaps  Jeven  different  Breviaries  ;  the  chief, 
Lijbon,  Evora,  Braga,  Santa  Cruz  de  Coimbra.  All  theje  we 
have  jludied.  (2. )  Spain,  with  twenty-two  which  we  could  count 
up,  and  probably  as  many  more  which  we  could  not ;  the  chief, 
Toledo,  Seville,  Santiago  de  Compojlella,  Oviedo,  Valen^a, 
Salamanca,  and,  in  later  times,  Granada  and  Cordova.  (3.) 
France,  with  more  than  a  hundred  and  fifty  different  rites,  each 
of  theJe  to  be  divided  into  the  Mediaeval  and  Reformed  arrange- 
ments. Of  the  Reformed  arrangement,  its  three  chief  families 
are  Paris,  Amiens,  and  Rouen.  Then  again,  (4.)  Germany,  of 
the  offices  of  which  we  do  not  pretend  to  an  equal  knowledge, 
but  Jhould  divide  them  into  the  principal  families  of  Cologne, 
Magdeburg,  Salzburg,  Cracow,  Ratijbon.  Next  (5.)  Denmark, 
of  which  perhaps  Rojkild  and  Slejwig  are  the  only  two  remark- 
able rites.  Then  (6.)  Norway,  with  its  one  Breviary,  Trondjem ; 
(7.)  Sweden,  with  its  four  ;  (8.)  Lapland,  with  its  one  Abo  ; 
(9.)  that  which  is  now  PrujQiia,  with  five  or  jix.  Going  South- 
ward— (10.)  Italy;  north,  with  five  or  Jix  completely  different 
families  (we  Jay  nothing  of  Milan)  ;  Venice  ;  Ravenna  ;  Gorz  ; 
Turin;  alfo  Switzerland,  with  the  Genevan  and  Chur  UJes,  Of 
the  Jbuth  of  Italy  and  Sicily,  we  Jay — for  we  are  Jbrry  to  Jay  we 
know — nothing  ;  but  that  there  mujl  have  been  Jeveral  families 
here  we  can  have  no  doubt.  Add  together  the  rites  we  have 
already  counted  up,  and  then  remember  that  they  Jimply  reprejent 
the  Jecular  afpeft  of  the  Church.  We  Jhould,  after  this,  have  to 
enter  not  only  into  the  various  religious  orders,  themjelves  dif- 
fering very  widely  from  each  other,  as  all  from  the  Jecular  Bre- 
viary, but  into  the  national  ramifications  of  thoje  orders,  which 
would  make,  for  example,  a  Polijh  Premonjlratenjian  Breviary 
utterly  different  from  a  Gallican  Book  of  the  fame  order  ;  and 
then  fee  what  an  enormous  fcope  is  open  for  Liturgical  Jludy, 
and  that  in  a  field  in  which  abfolutely  nothing  has  been  effected. 
We  believe  that  the  feries  of  papers,  of  which  this  is  one,  is  the 
only  attempt  which  has  been  made,  not  only  in  England,  but  in 


124  Comparative  Liturgiology. 

Europe,  at  a  commencement,  however  poor  and  imperfe£? — 
mijerably  poor  and  imperfect  it  is — of  the  Jcience  of  Comparative 
Liturgiology  (if  we  may  borrow  a  term  from  anatomy).  At  all 
events,  if  there  are  any  Juch  European  attempts,  they  have  ex- 
cited little  interejl  and  produced  no  rejult.  But  that  this  jcience 
will  be  purjued,  and  to  an  extent  of  which  we  at  prejent  have  little 
idea,  we  cannot  doubt.  We  are  Jure  that,  in  due  time,  given  a 
Fejlival,  and  one  or  two  of  its  leading  points — Jay  gradual, 
collet?,  and  pojl-communion — and  the  genus  and  clajs  of  its 
Liturgical  family  will  at  once  be  pointed  out.  For,  while  we 
look  forward  to  almojl  inconceivable  progrejs  in  this  Jludy,  we 
cannot  cloje  our  eyes  to  what  has  been  already  done.  Fifty 
years  ago,  it  would  have  Jeemed  incredible  that,  were  a  hymn 
which  he  had  never  before  Jeen  laid  before  a  praftijed  hymno-' 
logijl,  he  would  be  able  to  tell  you  the  nation  of  its  writer,  and 
the  date,  to  Jay  the  leajl,  within  twenty  years  on  one  jide  or  the 
other.  Knowing  what  has  been  done  in  the  pajl,  we  may,  for  the 
future — (and  we  uje  the  words  in  no  irreverent  Jenje) — "  thank 
God,  and  take  courage." 


V. 


THE  MOZARABIC  LITURGY.* 


MIDST  all  the  branches  of  the  Catholic  Church, 
the  Spanijh  is  that  of  which  the  hijlory  is  the 
leajl  intelligible.  In  other  nations,  the  brighter 
or  objcurer  phajes  of  religion  feem  to  be  in 
connexion  with  each  other;  there  is  a  jequence 
in  the  progrejs  of  their  ecclejiajlical  annals  ; — 
one  part  explains  the  other,  and  we  may  obtain  a  practical 
lejjbn  from  the  whole.  But  in  Spain  all  Jeems  out  of  joint. 
The  five  great  epochs  of  the  Church, — her  annals  before  the 
Arian  invajion — under  the  Arians — her  rejloration — the  Maho- 
metan conquejl — her  final  viflory, — bear  no  mutual  rejpondence  ; 
they  are  rather  Jeparate  pieces  of  hijlory,  which  have  a  forced 
and  accidental  connexion,  but  no  ejjential  unity.  There  are, 
indeed,  two  keynotes  which,  unhappily,  charaderize  the  whole 
hijlory  of  the  Peninjiilar  Church — laxity  of  morals,  and  violence 
in  the  propagation  of  the  faith.  She  never  appears  as  the  un- 
corrupted  Bride  of  CHRIST  in  the  midjl  of  an  adulterous  and  Jinful 
generation ;  Jhe  never  appears  as  the  tender,  loving  mother,  the 
winner  of  Arian  heretics  or  apojlates.  Faith  is  too  often 
made  to  ferve  injlead  of  purity ; — and  fire  and  jword  are  the 
means  of  propagating  that  faith. 

How  it  was  that  Spain  and  Aquitaine  were  plunged  into  Juch 
an  excej*s  of  licentioujnejs  at  the  time  of  the  Vijigothic  invajion, 
is  one  of  thoje  myjleries  of  ecclejiajlical  hijlory  that  cannot  be 
Jblved.    The  tejlimony  of  Salvian  is  no  lejs  fearful  than  decijive. 

*  Lateinifche  und  Griechlfche  Meflen,  aux  dem  zweiten  bis  fechften 
Jahrhundert.  Heraufgegeben  von  Franz  Jofeph  Mone,  Aichivdireftor 
in  Karlfruhe.  Frankfort  am  Main.  1850.  [Latin  and  Greek.  Litur- 
gies, from  the  fecond  to  the  fixth  century.  Edited  by  F.  J.  Mone, 
Librarian  at  Karlfruhe.] 


126  Vifigoths'  Invafton. 

He  imputes  to  his  fellow  Catholics,  as  open,  as  undenied,  as 
notorious,  as  abounding  in  every  city,  crimes  of  which  it  is  im- 
pojQlble  to  think  without  Jhuddering  ;  and  with  theje  he  contrajls 
the  purity,  the  devotion,  and  the  high  morals  of  the  Arian  con- 
querors. Vandals  in  Africa,  Suevi  in  Portugal,  Vijigoths  in 
Spain,  all  found  the  fame  corruption,  all  won  for  themfelves  the 
jame  praije  ;— but  Spain  is  the  country  that  is  branded  with  the 
deepejl  imputation  of  vice.*  One  of  the  few  viSories  which 
Roman  troops  gained  over  the  invaders,  was  won  by  a  Jurprije 
on  Sunday,  when  the  heretics  were  at  their  devotions.  Doubt- 
lejs,  the  Arian  domination  purified  the  lives  of  the  Catholics. 
The  Jcum  of  the  old,  drifted  off  into  the  new  ejlablijhment : 
pollution  changed  places,  and  GOD  gave  His  Church  another 
time  of  probation.  The  preaching  of  S.  Martin  of  Dume,  and 
the  jplendid  career  of  S.  Martin  of  Tours,  touched  the  heart  of 
Charraric,  King  of  the  Suevi :  Gallicia  returned  to  the  faith. 
About  twenty-five  years  later,  the  martyrdom  of  S.  Hermenigild 
won  his  father.  King  Levigild,  to  an  acknowledgment,  if  not  to 
the  profeflion,  of  the  truth ;  and  Recared,  the  brother  and  fuccejOfor 
of  the  martyr,  confejfed  the  Confubjlantial  in  the  Third  Council 
of  Toledo.  It  is  worth  while  to  notice,  that  neither  in  this 
Synod,  nor  in  that  of  Braga  (A.  D.  561),  which  reconciled 
Gallicia,  is  any  hint  given  that  immorality  had  widely  fpread 
among  the  laity  :  a  melancholy  contrajl  with  the  Canons  after- 
wards pajjed  when  the  ejlablijhment  was  Catholic. 

A  hundred  and  forty  years  brought  back  all,  and  more  than, 
its  old  corruptions  to  the  Church  of  Spain.  The  Mojlems 
pajQtd  the  Jlrait.  The  empire  of  the  Vijigoths  was  dajhed  to 
pieces  on  the  banks  of  the  Guadalete.  Emerging  from  a  tumul- 
tuous confliS  of  civil  war,  Abderraham-ben-Moaviah  ejlab- 
lijhes  an  independent  emirate  at  Cordova.  Six  of  his  defcendants 
fucceed  him  in  his  title  and  in  his  power  : — the  feventh,  Abder- 
rahman  III.  takes  the  name  of  Khalif.  Follow  the  long  and 
weary  Jlruggles  of  the  Ommiadae  and  the  Edrijites  ;  till  Spain 
falls  into  independent  emirates,  and  the  entry  of  the  Almora- 
vides  in  the  eleventh  century  raifes,  for  a  while,  the  Jinking 
fortunes  of  the  Mujfulmans,  and  gives  them  a  further  exijlence 
of  four  hundred  years. 

This  is  the  hijlory  of  more  than  three  centuries.  But  in  all 
that  time,  how  little  is  there  in  the  Church  on  which  the  annalijl 
can  dwell  with  pleafure  I  Valour  everywhere  difplayed :  city 
after  city  recovered  to  the  faith  :  mofque  after  mofque  reconciled: 

*  "  Quid  ?  Hifpanias  nonne  vcl  eadem  vel  majora  forfitan  crimina  perdide- 
nint  ?  *'  IS  Salvian's  expreflTion. 


Philip  II.  and  Ferdinand  VII.  127 

but  of  holinejs,  of  purity,  of  love,  little  enough.  Affonjb  VI, 
the  great  monarch  of  Cajlille  and  Leon,  the  recoverer  of  Toledo, 
and  the  prop  of  the  Spanijh  Church,  had  two  concubines,  bejides 
his  legitimate  wives.  As  the  Crojs  went  on  triumphing  over  the 
Crejcent,  though  it  be  the  golden  age  of  Spain,  S.  Ferdinand  is 
the  one  great  and  bright  charaSer  of  its  mediaeval  annals. 

Granada  was  taken  :  and  then  began  that  remarkable  phaje 
of  religion  which  culminated  in  Philip  II.  Gloomy,  moroje, 
aujlere ;  Jhutting  out,  like  its  churches,  light  and  cheerfulne/s  : 
— finding  its  palace  in  the  EJcurial,  its  architefi  in  Herrera,  its 
painter  in  Velafquez,  its  poet  in  Calderon,  its  life  in  Madrid,  its 
funeral  in  the  Pant  eon  de  los  Infantes.  Very  grand  it  was  and 
Jblemn  :  very  moral  and  full  of  etiquette  :  as  grave  as  the  funeral 
jaloon  at  Galapagar,  and  as  pitilejs  as  the  Inquijition.  And 
yet  this  Jyjlem  produced  a  Ximenes,  and  a  S.  Thereja. 

Its  externals  remained  after  the  V^ar  of  SucceJJion,  but  its  life 
was  gone.  Plunging  deeper  and  deeper,  during  the  dynajly  of 
the  Bourbons,  into  ]*enjuality  and  pollution,  her  monajleries 
Jpreading  day  by  day,  and  day  by  day  relaxing  in  fervour,  the 
Spanijh  Church  was  dajhed  againjl  the  terrific  onjet  of  French 
infidelity.  A  Catholic  people  Jaw  Jb-called  Catholics  exceed 
Mahometans  in  lujl  and  Jacrilege  ;  and  Jb-called  Protejlants  the 
guardians  of  their  churches,  the  rejpeders  of  their  property,  the 
defenders  of  their  honour.  They  Jaw  a  Soult  worjbipping  one 
day  the  miraculous  image  of  Bou^as,  and  the  next,  majjacring 
monks,  polluting  altars,  and  injulting  nuns.  They  Jaw  a  Jink 
of  degradation  and  vice,  like  Ferdinand,  expend  his  piety  in 
embroidering  a  petticoat  for  S.  Mary.  And  they  Jaw  honour, 
and  courage,  and  moral  conduS,  among  thoJ*e  alone  whom  they 
were  taught  to  call  heretics. 

What  wonder  that  the  mijerable  rejult  is  Spain  as  we  now  Jee 
it !  A  Clergy  impoverijhed,  but  not  holy ; — a  middle  clajs, 
when  not  utterly  carelejs,  utterly  infidel :  a  peajantry,  with  all 
the  feeds  of  faith  yet  Jlrong  in  their  hearts,  but  finding  no  other 
nourijhment  for  it  than  the  wildejl  excejfes  of  Mariolatry; — 
expending  all  their  devotion  on  the  Corte  de  Maria  en  fus  mas 
celebres  imagines^  and  worked  up  to  Juch  horrid  bla/phemies  as 
Viva  la  Santifima^  y  muerte  a  todos  los  Dios  I  * 

*  The  urging  the  moft  extreme  worihip  of  S.  Mary,  as  the  remedy  for  a 
corrupt  age,  is  remarkably  exemplified  by  a  fermon  of  the  great  Portuguefe 
divine,  Antonio  Vieira,  a  preacher  whofe  eloquence  ranks  him  with  Maffillon 
or  Boffuet,  and  whofe  praftical  inculcation  of  duties  fets  him  above  them. 
Preaching  at  Maranhao,  in  Brazil,  in  the  year  1657,  a  city  at  that  time 
rivalling  Sodom  in  wickednefs,  and  taking  for  his  fubje6l  Our  Lady  of  Lights 
he  draws  a  parallel  between  our  Lady  as  the  Light,  and  our  Lord  as  the 
Sun.    And  his  fermon  turns  on  thefe  four  heads :— that  the  light  has  higher 


I!z8  Violence  of  the  Spani/h  Church. 

But  it  is  even  more  curious  to  trace  from  the  very  earliejl 
times  that  headjlrong  violence  which  is  the  great  charaf!erijlic 
of  the  Spanijh  Church.  The  perjecution  of  Pri/cillian  by  Idacius 
and  Ithacius,  Jet  the  flrjl  example  of  death  for  herefy.  The 
unauthorized  introduftion  of  Jingle  affujion  into  the  Ritual,  and 
of  the  Filioque  into  the  Creed,  opened  the  door  for  the  difajlrous 
Jchijm  of  Eajl  and  Wejl.  Even  the  martyrs  were  not  free  from 
the  needlejs  provocation  of  their  perfecutors.  S.  Eulalia  under 
Diocletian  ; — the  Martyrs  of  Cordova  and  S.  Eugenius  himjelf, 
under  the  Mojlems,  did  their  utmojl  to  bring  on  themjelves  the 
Jword  of  their  tyrant.  Seven  centuries  of  a  war  for  the  propa- 
gation of  the  faith, — ^Jeven  centuries  of  partial  intermixture  with 
a  people  that  had  Jpread  the  Koran  by  the  Jword, — a  perpetual 
crujade,  and  Juch  viSories  as  Navas  de  Toloja,  Campo  d'  Ou- 
rique,  and  the  river  Salado,  could  not  but  fojler  this  warlike  J*pirit. 
The  intermixture  of  Moors  and  Jews,  when  Spain  became  a 
Chrijlian  monarchy,  found  an  eajier  cure  in  the  Inquijition  than 


privileges  than  the  fun  :  is  more  benignant :  is  more  univerfal :  is  more  ready 
to  haften  to  our  relief.     ("  Primeyra  razao  :  porque  a  Luz  he  mais  privile- 

fiada  que  o  Sol.  Segunda :  porque  he  mais  benigna.  Terceyra  :  porque 
e  mais  univerfal.  Quarto :  porque  he  mais  appreflada  para  noffo  bem.") 
It  is  no  wonder  that  the  fermon  (hould  draw  to  its  conclufion  thus :  (the 
quotation  will  be  new  to  moft  of  our  readers,  and  we  make  no  apology  for 
giving  it)  : — "  Having  thee,"^-he  is  addrefling  S.  Mary, — "  on  one  fide, 
and  thy  Son  on  the  other,  that  great  fervant  and  lover  of  both  faid  :  Pojitus 
in  medio,  quo  me  'vertam  nefcio.  And  when  Auguftine  confefles  that  he 
knows  not,  ignorance  is  pardonable.  Ut  minus  fapiens  dico,  I  fpeak  as  one 
that  is  ignorant,  Moft  Holy  Virgin,  (let  thy  Son  pardon  me  or  not,)  I,  for 
my  part,  would  rather  turn  to  thee.  He  once  left  His  Father  for  His  mother, 
He  will  not  think  it  ftrange  if  I  do  the  fame.  Let  him  that  will  have  the 
prerogative  of  Efau,  I  prefer  the  good  luck  of  Jacob.  Efau  was  more  loved 
and  more  favoured  by  his  father :  Jacob  was  more  favoured  and  more  loved 
by  his  mother :  and  Jacob  carried  off  the  bleffing.  And  why  ?  From  the 
caufe  of  which  we  have  already  fpoken  j — becaufe  the  exertions  of  his  mother 
were  more  prompt  than  thofe  of  his  father  .  .  .  The  mother  of  Jacob  repre- 
fented,  in  this  occurrence,  the  moft  holy  Mother,  and  he  that  has  on  his  fide 
the  exertions  of  this  Mother,  always  has  on  his  fide  the  will  of  GOD.  Efau 
had  the  exertions  of  his  father;  but  when  he  arrived,  he  arrived  late,  becaufe, 
notnuithjianding  all  the  exertions  that  the  Sun  can  make,  thofe  of  the  Light 
arri'vefooner.  .  .  .  This  is  that  glorious  difference  which  Saint  Anfelm  dared 
to  fay  once,  and  all  have  repeated  after  him  fo  many  times, — '  Salvation  is 
fometimes  more  fpeedy  by  calling  on  the  name  of  Mary,  than  by  invoking 
the  name  of  Jefus.'  Sometimes,  faid  the  faint,  and  I  could  ivifh  that  he  had 
faid  aliuaysy  or  almofl  altuays."''  This  laft  fentence  is  an  excellent  illuftration 
of  the  manner  in  which  an  oratorical  paffage  of  an  early  or  mediaeval  writer 
is  brought  forward  as  the  groundwork  of  an  enormous  fuperftru6hire  of 
dogmatic  teaching,  and  how  recklcflly  a  clear  rank  forgery  is  attributed  to 
a  father  like  S.  Auguftine.  We  would  not  have  done  Vieira  the  difhonour 
of  quoting  the  above  pafTage,  did  we  not  hope  for  another  opportunity  of 
doing  juiUce  to  that  moft  eloquent  preacher  and  devoted  mifHonary. 


Mozarahic  Liturgy  :  of  what  Family.  129 

in  Miflionaries ;  jujl  as  Ximenes  carried  the  jlandard  of  the 
Crojs,  like  an  earthly  warrior,  into  the  empire  of  Morocco,  and 
Mexico  was  dragooned  by  Spanijh  adventurers  into  the  love  of 
Chrijl. 

But  it  is  with  the  Liturgy,  rather  than  with  the  hijlory,  of  the 
Spanijh  Church  that  we  are  now  concerned ; — and  to  that  let  us 
direft  our  attention. 

The  Spanijh  writers,  influenced  by  a  jlrange  kind  of  national 
pride,  are  wedded  to  two  ajjertions  :  the  firjl,  that  their  Liturgy 
emanated  from  S.  Peter,  and  was,  therefore,  the  fame  as  the 
original  Roman  M^s  ;  the  jecond,  that  while  the  Peninjula  jluck 
fajl  to  the  early  rite,  Rome,  by  fuccejjive  developments,  departed 
from  it.  We  jhall  jee,  by-and-bye,  how  impojjible  is  this  hypo- 
thejis.  Pinius,  the  learned  BoUandijl,  who,  to  the  thirty-jecond 
volume  of  the  A£la  San£forum^  beginning  with  the  6th  of  July, 
prefixed  a  DiJJertation  on  the  Hijpanic  Liturgy,  maintains  that 
it  was  introduced  by  the  Goths  at  their  conquejl  of  the  country, 
and  was  thus  derived,  as  their  Church  was,  from  Conjlantinople. 
This  alfo,  we  /hall  fee,  from  its  jlrudure,  to  have  been  impojfible  : 
while,  even  were  other  circumjlances  in  favour  of  the  hypothejis, 
it  is  incredible  that  Catholic  Bijhops  would  have  furrendered 
their  own  national  formulae,  for  the  purpofe  of  accepting  the 
office  of  invaders  and  heretics. 

But  the  truth  is,  as  it  has  generally  been  confejfed  jince  the 
invejligations  of  Ruinart  and  Mabillon,  that  the  Mozarabic  is 
jimply  an  order  of  the  two  great  clajfes  of  Wejlern  Liturgies. 
If  exhibited  in  a  tabular  form,  they  would  Jland  thus  : — 

Roman.  Gallican  (Ephesine). 


Galilean.         Ambrofian.         African. 


Spanifli  Galilean         Frank, 

or  proper. 

Mozarabic 
or 
Gothic. 


The  names,  however,  of  thefe  are  extremely  ill-contrived ;  the 
great  generic  term  Gallican,  as  oppofed  to  Roman,  andfignifying 
that  form  of  Liturgy  which  was  apparently  derived  from  Afia 
Minor,  (and  fo  from  S.  John,)  and  which  received  its  earliejl  de- 
velopment in  the  Church  of  Lyons  ; — this  term,  we  fay,  is  ex- 
ceedingly inapplicable,  and  yet  none  other  has  been  propofed  in 
its  Jlead.     So  again  the  title  of  Gothic,  as  applied  to  the  Spanijh 

K 


130  Mozarabic :  whence  the  Name. 

mafs,  which  is  not  in  any  Jenje  Gothic,   is  abfurd ;  while  the 
name  of  Mozarabic,  given  to  an  office  which  was  ujed  long- 
before  the  Arabic  invajion,  is  not  lejs  contrary  to  common  JenJe. 
Mone  propojes  the  name  of  Celtic,  which  would,  at  all  events, 
be  an  improvement  on  the  other  titles. 

We  Jhall  find,  as  we  advance,  ample  cauj*e  to  conclude,  that 
the  groundwork  of  the  prejent  Mozarabic  Liturgy  is  coeval  with 
the  introdudion  of  Chrijlianity  into  Spain,  but  that  the  Goths 
may  pojfibly  have  added,  and  S.  Leander  certainly  did  intro- 
duce, Jbme  approximations  to  the  Oriental  rite.  From  the  re- 
ejlablijhment  of  the  Catholic  faith  our  way  becomes  compara- 
tively clear. 

In  the  firjl  place,  it  appears  that  when  Gallicia  returned  to 
the  fold  of  the  Church,  the  National  Office  was  Jo  deeply  cor- 
rupted both  by  Prijcillianifm  and  by  Arianijm,  that  the  Roman 
Liturgy  was  adopted  in  its  Jlead.  "  It  was  agreed,"  jays  the 
fourth  Canon  of  Braga,  "that  majjesjhould  be  celebrated  by  all 
"  according  to  the  jame  rite  which  Profuturus,  formerly  Bijhop 
*'  of  this  Metropolitical  Church,  received  in  writing  from  the  au- 
**  thority  itjelf  of  the  Apojlolic  Jee  :"  that  is,  from  Pope  Vigilius, 
in  his  letter  of  March  i,  538.  Thus  the  Spanijh  rite  was  in 
that  province  thenceforth  at  an  end.* 

The  Council  of  Toledo,  however,  in  589,  purjued  a  diffierent 
courje.  The  national  rite  was  here  examined  and  made  uniform. 
S.  Leander  of  Seville,  the  life  and  jbul  of  that  Synod,  and  the 
intimate  friend  of  S.  Gregory  the  Great,  feems  to  have  reformed 
and  digejled  it :  and  he,  no  doubt,  who  had  been  on  a  mijQion  to 
Conjlantinople,  introduced  fome  of  the  Orientalijms  which  are 
Jlill  to  be  found  in  the  office.  From  him  it  pajjed  on  to  S. 
IJidore  of  Seville,  who  Jo  much  improved,  and  jo  largely  deve- 
loped it,  as  to  be  called  by  Jbme  its  author.  John  of  Saragojja, 
S.  Conantius  of  Palencia,  S.  Eugenius,  and  S.  Ildefonjb,  all 
added  to  the  Spanijh  offices  ; — the  latter  ejpecially  compojed  a 
large  number  of  thofe  that  now  jland  in  the  Ximenian books ; — and 
thus  the  rite  came  down  to  the  Mahometan  invajion.  It  then 
ajjumcs  the  name  of  the  Mozarabic  office  ;  a  title  which  has 
Jlrangely  puzzled  jcholars,  and  given  rije  to  the  mojl  abfurd  de- 
rivations :  without  adverting  to  juch  explanations  as  have  been 
by  jbme  jerioujly  adduced,  that  it  was  a  rite  jiiited  for  the 
common  worjhip  of  Chrijlians  and  Mahometans.  Some  will 
have  it  to  be  properly  the  Mixto-arabic  or  Mixtarabic  rite;  that 

•  Lcflie,  in  the  fourteenth  feftionof  hisdiflTertationJD^  Z.//ttr^wG/z///Va»«, 
endeavours  to  explain  away  the  Canon  of  Braga ;  but,  as  it  feems  to  us,  very 
unfuccefsfuUy. 


Mozarabic  Liturgy  :  its  Abolition.  131 

IS,  the  rite  of  thoje  Chrijlians  who  lived  mixed  among  the  Arabs. 
Others  have  invented  a  word  "Muja,"  which,  according  to  them, 
means  a  Chrijlian,  But  this  derivation  rejls  on  about  the  fame 
authority  which  good  old  Durandus  gives  for  the  word  blafphemy: 
from  blaSy  a  woman,  and  pheme^  to  talk  :  becauje  women  gene- 
rally talk  folly.  Others*  will  have  Muja,  one  of  the  original 
conquerors  of  Spain,  to  have  been  a  principal  friend  to  the 
Chrijlians,  who,  out  of  gratitude  to  him,  prefixed  his  name  to  the 
Sacramentary.  A  thing  utterly  contrary  to  common  Jenje  :  be- 
Jides  that  they  would  furely  have  compounded,  in  that  cafe,  the 
word  Mufo-Chrijlians,  not  Mufo- Arabs.  The  real  derivation  is 
jimple  enough  :  Arab  Arabs  fignifying  an  Arab  by  defcent  (like 
a  Hebrew  of  the  Hebrews),  Arab  Moji-Arabe^  an  Arab  by  adop- 
tion, and  the  latter  term  gradually  having  been  foftened  into 
Mo%arabe\^  and  applied  to  the  Liturgy. 

We  may  well  conceive  with  what  corruptions  the  office  mujl 
have  become  vitiated,  from  the  mere  courfe  of  centuries  pajjed 
in  an  infidel  population.  But  another  circumjlance  occurred 
which  not  only  brought  it  into  fufpicion,  but  adually  infefled 
many  of  its  copies  with  herefy.  Elipandus,  Archbijhop  of 
Toledo,  introduced,  in  the  year  783,  his  new  teaching  concerning 
the  Filiation  of  the  SON  of  GOD.  His  dogma,  that  our  LORD, 
in  ^o  far  as  Man,  was  not  the  SON  of  GOD  by  nature,  but  by 
adoption,  was  clearly  diluted  Nejlorianifm ;  and  as  fuch  met 
with  the  mojl  determined  oppofition  from  Alcuin,  and  the  ortho- 
dox prelates  of  France,  and  was  finally  condemned  in  the  great 
Council  of  Frankfort.  Elipandus,  in  order  to  fupport  his  teach- 
ing, had  either  falfified  various  pajfages  in  the  Mozarabic  Office, 
or  had  found  them  corrupted  to  his  hand  by  the  negligence  of 
tranfcribers  ;  and  thus  he  produced  fuch  exprejQiions  as  thefe  : 
^i  per  adoptivi  hominis  PaJJionem  dum  fuo  non  pepercit  corpori ; 
and  again,  Hodie  Salvator  nojler^  poji  adopt'ionem  carnis,  fedem 
repetiit  Deitatis.  The  Fathers  of  Frankfort,  without  inquiring 
whether  the  quotations  were  genuine  or  not,  reply  : — "  It  is 
"  better  to  believe  the  tejlimony  of  GOD  the  FATHER  concern- 
"  ing  His  Son,  than  that  of  your  Ildefonfo,  who  compofed  fuch 
"  prayers  for  you  in  the  Office  of  Mafs,  as  the  holy  and  uni- 

*  P.  Florez,  in  difcuffing  the  origin  of  the  word,  makes  an  admifTion 
which  certainly  one  would  not  have  expefted  from  the  firft  ecclefiaftical 
writer  of  Spain.  "  Yo  no  entiendo  el  Arabigo,  pero  hallo  en  el  'vocabulifta 
que  Chritto  entre  los  Arabes  fe  nombre  Macih  :  y  fi  efto  no  bafta  para  el 
affunto,  me  remito  a  los  intelligentes  de  efte  idioma."  This  is  as  bad  as  for 
a  writer  on  the  Anglo-Saxon  Church  to  be  ignorant  of  Anglo-Saxon. 

t  Hercolano  very  well  obfei-ves  (torn.  i.  p.  54)  :  "  A  denominagao  mof- 
arabes  prevaleceu  :  mas  e  notavel  que  ainda  no  foral  de  Toledo,  dado  por 
Affonfo  VI,  no  principio  do  feculo  xii.,  fejam  chamados  mofiarabes.^" 


132  Adopt ioniji  Herejy. 

*'  verjal  Church  of  GOD  never  heard ;" — and  they  even  attri- 
bute the  yoke  of  the  MuJJulmans  to  the  impiety  of  juch  a  ritual. 
But  Alcuin  jaw  more  clearly,  and  boldly  reproached  Elipandus 
with  having  changed  ajfumpti  and  ajjumptionem  into  adoptivi  and 
adoptionem.  Still,  it  is  eajier  to  give  a  bad  name  than  to  remove 
it.  The  herejy  of  Elipandus  fell ;  but  an  opinion  got  afloat 
that  there  was  Jbmething  not  altogether  right  about  the  office 
which  he  had  quoted  in  its  Jupport.  It  was  formally  approved, 
however,  by  John  X.  about  A.D.  920,  and  Jeemed  then  to  bid 
fair  to  remain  the  national  ufe  of  Spain. 

But  Rome,  with  that  intolerance  of  other  rites  which  has  ^o 
incalculably  injured  ecclejiajlical  antiquity,  had  her  eye  fixed  on 
the  Spanijh  Liturgy.  The  troublous  pontificate  of  Alexander 
II.  did  not  hinder  him  from  determining  to  effeS  its  abolition. 
Cardinal  Hugo  Candidus  was  charged  as  Legate  with  this  affair : 
but  the  Spanijh  Bijhops  prejjed  him  Jo  convincingly  with  the 
names  of  S.  Leander,  S.  IJldore,  and  S.  Ildefonjb,  and  with  the 
formal  approbation  of  Pope  John  X,  that  he  returned  to  Rome 
without  accomplijhing  his  objeS.  The  Bijhops  of  Calahorra, 
Oca^  and  Alava,  were  dejpatched  to  Italy  to  defend  the  national 
rite ;  and  they  found  the  Pope  engaged  in  the  Council  of  Mantua. 
The  Breviary,  MiJJal,  and  Ritual  were  expofed  to  a  rigorous  ex- 
amination of  nineteen  days,  and  were  not  only  declared  exempt 
from  all  Jujpicion  of  herejy,  but  pronounced  worthy  of  the  high- 
ejl  praije. 

The  continual  efforts  of  Rome,  however,  were  at  lajl  JucceJjP- 
ful.  In  Aragon,  the  Roman  office  was  firjl  introduced  in  the 
monajlery  of  S.Juan  de  la  Pena,  on  March  22,  107 1,  being  the 
Tuejday  of  the  Jecond  week  in  Lent.  Its  introduffion  into  the 
kingdom  of  Cajlille  is  more  curious.  Affonfo  VI,  after  various 
negotiations  with  Pope  S.  Gregory  VII.  and  S.  Hugh,  Abbat 
of  Cluny,  both  of  whom  threw  a  great  deal  of  mijlaken  zeal  into 
the  matter,  determined  on  denationalijing  the  Church  of  Toledo. 
In  Jbme  parts  of  his  kingdom  he  experienced  little  rejijlance  ;  in 
others  the  dijjatisfadion  was  extreme.  The  fate  of  the  two 
offices  was  committed,  as  a  truly  Spanijh  ratio  ultima^  to  the 
trial  of  arms.  Juan  Ruiz,  a  native  of  Matanza  del  Rio  Pijii" 
erga,  was  champion  of  the  Mozarabic  office  ;  the  name  of  the 
knight  who  Jupported  the  Roman  is  not  recorded.  Whoever  he 
were,  he  had  the  worje  cauje  and  the  weaker  arm,  and  paid  for 
his  rajhncjs  with  his  life.  The  King  was  unconvinced,  and  re- 
jbrted  to  another  trial.  A  fire  was  kindled,  and  the  two  mijjals 
were  thrown  together  into  the  flames.  That  of  Rome  was  con- 
fumed  ;  that  of  Toledo  leaped  forth  unhurt.  Affonjb  then 
interpojed  his  Jimple  authority  ;  and  commanded  the  abolition  of 


Mozarahic  Liturgy  :  its  Rejioration.  133 

the  Spanijh  rite.     This  was  done  :  but  not  without  great  diffi- 
culty ;  and  the  proverb  was  made  on  the  occajion  : — 


in  Spanijh : — 
or,  in  Englijh  :■ 


Quo  volunt  Reges     -^ 
Vadunt  leges}   -•** 


Donde  quieren  Reyes, 
Ali  van  leyes ; 


Laws  muft 
Where  Kings  lull. 


When  Toledo,  however,  was  reconquered  by  Affonjb,  the 
Chrijlians  rofe  as  one  man  againjl  the  abolition  of  their  rite  in 
this  its  mother  city.  The  matter  was  finally  compromised  by  a 
royal  decree,  that,  while  the  Roman  uje  Jhould  be  introduced 
in  the  new  churches,  the  national  rite  jhould  remain  in  thoje  of 
ancient  foundation  ;  and  it  thus  continued  in  the  churches  of  S. 
Mary,  S.  Mark,  S.  Eulalia,  S.  Torquatus,  SS.  Jujla  and  Ruf- 
fina,  S.  Luke,  and  S.  Sebajlian.*  To  theje  churches  various 
privileges  were  given  from  time  to  time  by  different  Spanijh 
jbvereigns  ;  ejpecially  by  Affonjb  the  Wife,  by  Peter  the  Cruel, 
and  by  Ferdinand  and  ijabella.  Notwithjlanding  theje  favours, 
the  Roman  uje  gradually  injinuated  itjelf  even  into  the  Moz- 
arabic  foundations ;  and,  towards  the  end  of  the  fifteenth  cen- 
tury, the  national  rite  was  jaid  only  on  high  fejlivals,  and  even 
then  in  a  corrupted  form,  and  from  uncritical  MSS.  An  attempt 
was  made  to  rejlore  it  in  1436,  by  Juan  de  TordejiUas,  Bijhop 
of  Segovia.  He,  in  that  year,  founded  the  College  of  S.  Maria 
de  Aniago,  at  the  junSion  of  the  Pijuerga  with  the  Duero,  for 
thirteen  clerks,  who  jhould  be  bound  by  "  Gothic  "  Rite ;  but 
it  lajled  only  five  years,  and  then  became  a  Carthujian  foundation. 

It  remained  for  the  great  Cardinal  Ximenes  to  renew  this 
venerable  ofhce.  His  was  a  career  which  jhows  the  corruption 
of  the  times,  in  nearly  as  Jlrong  charafters  as  it  proves  the  excel- 
lence of  the  man.  Thrown  into  prijbn  for  the  firmnejs  with 
which  he  maintained  his  pretenjions  to  an  expeSative  obtained 

•  Mr.  Ford,  in  his  account  of  the  Mozarabic  Rite,  is  as  incorreft  as  he 
ufually  is,  when  touching  on  matters  of  religion.  "  The  features,"  fays  he, 
"  of  this  Ritual  are  its  fimplicity," — it  is  about  the  moft  complicated  ufe  that 
exifts, — "  and  abfence  of  auricular  confeffion  (!).  The  prayers  and  colle6ts 
are  fo  beautiful,  that  many  have  been  adopted  into  our  Prayer-book."  It 
is  fcarcely  neceflary  to  fay,  that  not  one  prayer,  diftinftively  Mozarabic,  has 
been  fo  adopted. 


134  Cardinal  Ximenes. 

from  the  Pope,  he  finally  triumphed  over  the  Archbijhop  of 
Toledo,  though  both  jujlice  and  worldly  power  were  on  the  jide 
of  the  latter  ;  and  then,  not  feeling  himjelf  Jafe  in  that  dioceje, 
changed  his  benefice  for  a  cure  at  Siguen^a.  Made  Vicar- 
general,  he  was  Jo  opprejfed  by  bujinejs  that  he  fought  refuge 
among  the  Francijcans.  From  the  folitary  convent,  where  he 
led  a  life  of  primitive  aujlerity,  he  was  drawn  forth  to  be  Con- 
fejQTor  to  Queen  IJabella.  To  that  office  he  was  Jbon  compelled 
to  add  the  dignity  of  Provincial  of  his  order,  and  commenced 
that  reform  which  was  no  lejs  hated  than  necejjary.  Elevated 
againjl  his  will  to  the  Metropolitical  See  of  Toledo,  then  the  firjl 
Jlation  for  ecclejiajlical  wealth  and  influence  in  Europe,, he  carried 
on  his  reformation  ;  and  the  laxity  which  it  Juperjeded  is  Jhown 
by  the  faS  that  more  than  a  thoufand  religious  pajjed  into  Africa, 
and  there  apojlatized,  rather  than  embrace  it.  The  Archbijhop's 
gentlenejs  to  the  Moors,  whoje  kingdom  of  Granada  had  jujl 
fallen,  drew  multitudes  to  the  Church.  His  zeal,  however,  was 
not  altogether  according  to  knowledge,  when  he  caujed  foldsful 
to  be  baptized  at  once  by  afperjion,  and  by  one  name. 

He  had  hardly  been  conjecrated  to  Toledo,  when  he  deter- 
mined on  rejloring  the  Mozarabic  Office,  then  in  the  very  lajl 
Jlage  of  decay.  His  firjl  Jlep  was  to  print  the  office  books.  He 
entrujled  the  collation  of  MSS.  to  the  DoSor  Affonjb  Ortiz,  a 
man  of  conjiderable  learning,  and  to  three  Priejls  of  Mozarabic 
churches.  The  Mijjal  appeared  in  1500,  and  the  Breviary  in 
1502.  We  Jhall  have  occajion  hereafter  to  notice  how  far  the 
work,  with  all  its  excellences,  falls  Jhort  of  reprejenting  the 
original  and  uncorrupted  Mozarabic  Rite.  The  Archbijhop 
next  ereded  the  Mozarabic  chapel,  which  Jlill  exijls,  at  the  wcjl 
end  of  the  cathedral  of  Toledo,  and  endowed  it  for  the  mainte- 
nance of  thirteen  chaplains ;  and  he  obtained  the  confirmation 
of  this  foundation  in  two  Bulls  of  Julius  II.  The  office,  as  Jeen 
in  the  Jlruggling  light  of  a  grey  morning, — the  black  Jilent  figures 
kneeling  on  the  floor, — the  five  unequal  arches  that  divide  the 
chapel  from  the  cathedral, — the  tapers  here  and  there  Jhowing 
like  the  virtues  of  a  good  man  in  a  naughty  world, — all  has  a 
mojl  Jlriking  effeS.  The  chapel  itjelf  is  in  plain  Italian  tajle, 
and  has  nothing  remarkable,  but  a  Mofaic  Madonna,  after  Guido, 
over  the  altar.  The  example  of  Ximenes  was  followed  by  the 
foundation  (151 7)  of  a  fimilar  chapel  in  the  cathedral  of  Sala- 
manca, where  fifty-five  Mozarabic  majjes  were  faid  in  the  year : 
and  of  another  (1567)  attached  to  the  parijh  church  of  S.  Mary 
Magdalene,  at  Valladolid,  for  two  majjes  every  month.  When 
Florez  wrote,  (that  volume  was  publijhed  in  1748,)  all  theje 
foundations  were  flourijhing ;  and  in  the  Mozarabic  churches  of 


Prefent  State  of  the  Mozarahic  Liturgy.         135 

Toledo,  the  office  of  the  Titular  Saints  was  jaid  according  to 
the  national  u/e ;  while  in  that  of  S.  Jujla,  the  Feajl  of  the 
Samaritan  Woman  was  objerved  according  to  that  ritual,  on 
the  firjl  Sunday  in  Lent,  and  a  Jermon  preached  on  the 
Jubjefl. 

The  prejent  Jlate  of  the  Mozarabic  Rite  is  this.  It  continued, 
theoretically  at  leajl,  both  in  the  Ximenian  chapel,  and  in  the 
/even  churches  of  Toledo  (with  the  exception  of  that  of  S.  Mary, 
which  difappeared,  we  know  not  how,  Jbme  centuries  ago),  till 
1842.  In  that  year  the  government  Jupprej[fed  a  large  number 
of  parijhes  throughout  the  country.  Four  of  the  then  exijling 
Mozarabic  churches  of  Toledo  Jhared  the  Jame  fate,  and  their 
parijhioners,  eight  or  nine  hundred  in  number,  were  aggregated 
to  the  two  remaining  ones,  S.  Jujla  and  S.  Mark.  The  Clergy 
of  the  Mozarabic  parijhes  have  formed,  Jince  the  time  of  Ximenes, 
one  body  with  the  chaplains  of  his  foundation.  The  latter  are 
by  the  Concordat  reduced  from  thirteen  to  nine :  by  the  jame 
document  the  continuance  of  the  two  Mozarabic  parijhes,  as 
juch,  is  guaranteed,  and  the  parochial  majs  in  the  latter  is  now 
always  Mozarabic.  The  foundation  at  S.  Mary  Magdalene,  at 
Valladolid,  is  extinfl.  That  at  Salamanca  at  prefent  remains, 
but  no  provijion  is  made  for  its  continuance  in  the  Concordat. 
Pope  Julius  III,  in  1553,  regulated  the  quejlion  of  mixed  mar- 
riages between  Roman  and  Mozarabic  Chrijlians.  The  children 
belong  to  the  rite  of  the  father ;  but  there  is  an  exception  in 
favour  of  the  eldejl  daughter  of  a  Mozarabic  family.  Though 
jhe  marry  a  Roman  Chrijlian,  jhe  and  her  hujband  are  at  liberty, 
at  their  marriage,  to  choofe  the  rite  to  which  jhe  and  her  children 
will  belong, — and  becoming  a  widow,  jhe  is  again  permitted  to 
make  her  choice. 

Even  in  the  middle  of  the  jixteenth  century,  the  price  of  a 
Mijjal  had  amounted  to  thirty  doubloons ;  and  Paul  III,  aflually 
fent  an  envoy  to  Toledo,  in  order  that  he  might  procure  a  copy 
for  the  Vatican  Library.  In  the  time  of  Florez,  a  copy  was 
unattainable  ;  and  it  ^o  remained  till  Alexander  Lejlie  publijhed 
at  Rome,  in  1755,  his  valuable  and  laborious  edition.  The 
manner  in  which  he  fpeaks  of  the  Mozarabic  Office  jhows  how 
little  it  was  then  known  even  to  the  learned  of  that  day.  In 
1775,  the  great  and  good  Cardinal  Lorenzana  reprinted  the 
Breviary  at  Madrid.*  In  1804,  the  MiJJal  appeared  at  Rome, 
after  the  death  of  that  prelate,  but  at  his  expenje ;  Faujlinus 
Arevalus  was  the  editor.     And  this  is  not  only  the  mojl  pro- 

*  Lorenzana  had,  while  Archblfliop  of  Mexico,  reprinted  the  Ordinary  of 
the  Liturgy,  and  the  French  Office,  at  Puebla  de  los  Angeles ^  in  1760. 


136  Difcoveries  of  M.  Mone. 

curable,  but  the  mojl  valuable  edition,  and  that  to  which  we  jhall 
refer.* 

We  will  now  examine  the  jlru^ure  of  the  Office  itjelf,  and 
compare  it  with  the  Gallican  and  African  Ufes  as  we  go  along. 

But  as  we  have  jujl  conjidered  the  various  editions  of  the 
Mozarabic  Office,  it  will  be  well  to  particularize  what  has  been 
done  for  the  Gallican  Liturgy.  Cardinal  Thomajius  edited,  at 
Rome,  in  1680,  three  MiJJals  of  that  rite,  which  had  belonged 
to  the  monajlery  of  Florens,  and  when  that  was  jacked  by  the 
Huguenots  in  1563,  found  their  way  to  the  Vatican.  Mabillon, 
in  1685,  re-edited  theje,  together  with  a  Gallican  Lediionary, 
which  he  dijcovered  in  the  monajlery  of  Luxieu.  He  afterwards 
dijcovered  a  Gallican  Mijfal  in  the  monajlery  of  Bobio,  t  and 
publijhed  it  in  his  *'  Mufeum  Italicum."  Still  later,  Martene 
and  Durand  printed,  in  their  "  Thejaurus  Novus,"  a  MS.  from 
the  monajlery  of  S.  Martin,  at  Autun,  containing  two  epijlles  on 
the  jiibjed  of  the  Gallican  rite,  which  they  attributed — whether 
correflly  or  not — to  S.  Germanus,  of  Paris.  But  one  of  the 
mojl  important  Liturgical  dijcoveries  of  modern  times  is  contained 
in  the  work  which  jlands  at  the  head  of  this  paper.  M.  Mone, 
who  is  Librarian  atKarlJruhe,  is  engaged  in  coUefting  the  original 
writers  of  the  Hijlory  of  Baden.  In  the  library  there  exijls  a 
Commentary  of  S.  Jerome  on  S.  Matthew,  the  firjl  leaves  being 
of  the  jeventh,  the  rejl  of  the  eighth  century.  It  came  from  the 
Abbey  of  Reichenau,  and  contains,  in  a  later  hand,  and  in  blacker 
ink,  at  the  end,  Benedicat  Deus  "Johanni  Epifcopo  et  congregationi 
nodra.  This  points  out  John  II.  Bijhop  of  Conjlance,  and 
Abbat  of  Reichenau,  (A.D.  760 — 781.)  Hence,  the  later  part 
of  the  MS.  is  coeval  with  S.  Pirmin,  the  founder  of  Reichenau, 
who  died  in  A.  D.  754.  It  is  not,  then,  unnatural  to  conclude, 
as  the  former  part  of  the  MS.  is  earlier  than  the  foundation  of 
the  Abbey,  that  S.  Pirmin  brought  it  with  him  from  his  native 
Aujlrajia.  But  the  MS.  is  clearly  palimpjejl.  M.  Mone, 
anxious  to  examine  it  for  his  hijlorical  CoUedion,  ajcertained 
that  the  old  ink  only  was  metallic,  and  by  the  application  of  juit- 
able  chemical  agents,  he  was  thus  enabled  to  rejlore  the  firjl  MS. 
without  dejlroying  the  jecond.  He  there  difcovered  fragments  of 
eleven  Gallican  MaJJes,  written  on  forty-five  leaves,  but  fadly 
cut  about  to  fuit  the  formation  of  the  new  work.     The  variable 

*  [The  Ordinary  has  been  reprinted  by  Dr.  Daniel,  in  his  "  Codex  Litur- 

ficus   Eccl.  Catholicae,"   and   by  myfelf  in  my  "Tetralogia  Liturgica." 
have   alfo  tranflated   it  in  my  "  Introduflion  to   the   Hiftoiy  of  the 
Eaftem  Church."] 

f  The  MS,  Bobienfe  is  not  ftriftly  Gallican,  but  rather  an  amalgamation 
of  that  with  the  Roman  Ule. 


The  Omnium  Offerentium.  ijy 

parts  only  of  the  Majs  are  given,  and  M.  Mone  devotes  a  learned 
dijjertation  to  the  dijcovery  of  their  age.  He  proves  incontejl- 
ably  that  the  MaJs,  No.  5,  is  at  leajl  as  old  as  A.D.  305.  He 
renders  it  highly  probable  that  it  is  contemporary  with  the  per- 
secution at  Lyons,  A.  D.  177.  We  Jhall  uje  theje,  as  well  as 
Mabillon's  Majjes,  in  illujlrating  the  Mozarabic. 

PajQiing  by  the  Praparatio  Miffis,  in  which  it  is  almojl  impop 
jlble  to  dijlinguijh  what  may  have  been  of  ancient  uje,  what 
received  from  the  mediaeval  Church  of  Toledo,  and  what  the 
additions  of  Cardinal  Ximenes, — we  will  commence  with  the 
Omnium  Offerentium,  or  Lejjer  MiJJal ;  that  is,  the 
common  of  every  MaJs.  It  has  received  this  name,  either  from 
its  being  necejjarily  ujed  by  all  priejls  that  offered  that  jacrifice  ; 
or  becauje  the  oblation  of  the  chalice  concluded  with  the  words, 
et  omnium  offerentiumy  et  eorum^  pro  quibus  offertur^  peccata  indulge. 
The  ConfeJ^lon  having  been  made  in  the  Roman  manner,  the 
genuine  office  commences  with  the  Ad  Mijfam  Officium,  which 
anjwers  to  the  Roman  Introit,  the  Ambrojian  Ingrejfa,  the  Gal- 
lican  Antiphona^  or  the  Antiphona  ad  pralegendum.  The  name 
Offictum  is  jujl  as  ujual  in  mediaeval  Mijjals,  as  the  better  known 
Introit.  The  original  Gregorian  form  of  the  Introit,  and  the 
modern  Roman  Ufe,  will  be  bejl  Jhown  in  parallel  columns. 
We  give  that  for  the  firjl  Sunday  in  Advent : — 


Gregorian. 

Antiphona  ad  Introitum.  To  Thee, 
O  Lord,  have  I  lift  up  my  foul :  my 
God,  I  have  put  my  truft  in  Thee : 
O  let  me  not  be  confounded :  neither 
let  mine  enemies  triumph  over  me. 
For  all  they  that  truft  in  Thee  fhall 
not  be  confounded. 

To  Thee,  O  Lord,  have  I  lift  up, 
&c. 

Pfalm.  xxiv.  Shew  me  Thy  ways, 
O  Lord  ;  teach  me  Thy  paths. 

To  Thee,  O  Lord,  have  I  lift  up, 
&c. 

Glory  be  to  the  Father,  &c. 

To  Thee,  O  Lord,  have  I  lift  up, 
&c. 

Fers.  ad  repetendum.  Lead  me 
forth  in  Thy  truth,  and  learn  me : 
for  Thou  art  the  God  of  my  falva- 
tion :  in  Thee  hath  been  my  hope  all 
the  day. 


Modern  Roman. 
Introitus.  To  Thee,  O  Lord,  have 
I  lift  up be  confounded. 


Pfalmus.  Shew  me  Thy  ways,  O 
Lord  :  teach  me  Thy  paths. 


Glory  be  to  the  Father,  &c. 
To  Thee,  O  Lord,  have .  .  . 
confounded. 


be 


The  triple  repetition  of  the  Antiphon  feems  to  have  been 


138  The  Officium. 

abolifhed  at  Rome  about  1480,  but  is  retained  in  our  own 
printed  Sarum  books. 

The  Mozarabic  Officium  for  the  Jame  Sunday  is  as  follows  : — 

Off.  Behold  upon  the  mountains  the  feet  of  him  that  preacheth  glad 
tidings  of  peace,  Alleluia :  and  telleth  good  things.  Alleluia  :  celebrate,  O 
Judah,  thy  feafts,  Alleluia  :  and  pay  unto  the  Lord  thy  vows.     Alleluia. 

V.  The  Lord  gave  the  word  :  great  was  the  company  of  the  preachers. 

Pfalm.*  And  pay  unto  the  Lord  thy  vows.     Alleluia. 

r.  Glory  and  honour  be  to  the  Father,  and  to  the  Son,  and  to  the 
Holy  Ghost,  unto  ages  of  ages.     Amen. 

Pfalm.  And  pay  unto  the  Lord  thy  vows.    Alleluia. 

Prieji.  Always,  unto  all  ages  of  ages. 

R.  Amen. 

The  Officium^  however,  is  not  always  from  the  PJalms,  nor 
always  even  from  Scripture.  That  on  the  Epiphany  is  exceed- 
ingly remarkable,  as  proving  the  great  age  of  the  Majs.  It  runs 
thus  : — 

Ye  that  have  been  baptized  into  Christ  have  put  on  Christ;  Alleluia. 
F,  Ye  are  the  bleffed  of  the  Lord,  who  hath  made  heaven  and  earth. 

Now  thefe  words  clearly  refer  to  the  cujlom  of  a  public  bap- 
tifm  of  Catechumens  at  the  Epiphany,  as  on  Eajler  and  Whitjun- 
eve  ;  but  this  was  complained  of  as  an  abuje  by  S.  Himerius  of 
Tarragona,  to  S.  Damajus,  about  380,  and  abolijhed  by  S. 
Siricius  ;  and  therefore  we  cannot  conceive  this  OffictUm  to  have 
a  later  date  than  the  middle  of  the  fourth  century,  while  it  may 
be  much  earlier.  The  "  glory  and  honour*^  of  the  Doxology  is  a 
Spanijh  uje,  janfiioned  under  pain  of  anathema  by  the  fourth 
(Jixth)  Council  of  Toledo,  and  grounded  on  the  ajcriptions  of 
praije  by  David,  and  in  the  Apocalypje. 

The  Gloria  in  Excelfis  follows,  which  is  ^o  beautifully  men- 
tioned by  the  Fathers  of  the  fame  Council,  as  having  been 
begun  in  heaven  and  ended  on  earth ;  and  at  its  conclujlon,  the 
Priejl  repeats  the  words,  Always.^  for  all  ages  of  ages.  Amen. 
According  to  the  ancient  Ufe  of  the  Gotho-Hij*panic  Church,  the 
Gloria  in  Excelfis  was  Jaid  daily ;  as  we  learn  from  Etherius 
and  Beatus ;  it  is  now  omitted,  after  the  Roman  Uje,  in  Advent 
and  Lent. 

Next  comes  a  Collect  which,  though  it  occupies  the  place  of 
the  Colleft  for  the  Day  in  the  Roman  Liturgy,  is  not,  as  we 
Jhall  /ee,    the  Jame  thing.     This   anjwers  to   the   Ambrojian 

*  This  word.  In  Mozarabic  MSS,  is  always  written  jp.  Arevalus  decides 
that  it  means  Pfalmus,  and  we  follow  him  becaufe  ot  his  unrivalled  expe- 
rience :  elfe  we  fhould  have  been  difpofed,  with  others,  to  interpret  the  con- 
traflion  Prejbyter. 


Oratiofuper  Populum.  i^g 

Oratio  fuper  Populum^  though  that  precedes  the  Gloria  in  Ex- 
celfis^  and  to  the  Galilean  ColleSfio  poji  Prophetiam.  The  Moz- 
arabic  prayer,  in  this  place,  is  not,  jlriSly  Jpeaking,  proper  to 
the  day.  For  example  : — the  jame  Oratio  here  occurs  through- 
out Advent ;  the  fame  through  Eajler-tide ;  the  fame,  for  the 
mojl  part,  as  the  fejlivals  of  Martyrs.  We  give  that  for  Eajler : 
the  commencement  without  Oremus^  and  the  double  ending,  is 
common  to  all  the  Mozarabic  Collefts  : — 

To  Thee  we  afcribe  praife,  O  Lord  our  God  j  and  we  befeech  Thy  power 
that,  as  Thou  didft  vouchfafe  to  die  for  us  finners,  and  didft  again,  after  the 
third  day,  appear  illuftrioufly  in  the  glory  of  Refurreftion  ;  lb  we,  abfolved 
by  Thee,  may  merit  to  have  in  Thee  perpetual  joy :  in  like  manner  as  Thou 
haft  given  us  an  example  of  true  Refurre6tion. 

R.  Amen. 

Priejl.  Through  Thy  mercy,  O  our  GoD,  Who  art  blefled,  and  liveft,  and 
governeft  all  things  unto  ages  of  ages. 

R.  Amen. 

This  prayer  having  been  ended,  the  Priejl  continues  :  **  The 
Lord  be  ever  with  you.  R.  And  with  thy  Jpirit."  And  then 
follows  the  Prophecy.  More  of  that  prejently.  We  will  firjl 
parallelize  the  Mozarabic  with  the  Galilean  form,  for  the  Jake 
of  making  our  remarks  clearer  : — 


MOZARABIC; 

Gallican. 

BenediSius. 

Oratio. 

Oratio  poJi  Prophetiam  (=  Colle£lio), 

to  Feteris  Tejlamenti. 

LeSio  Feteris  Tefiamenti  (vel  Paflio 

Sanftorum). 

Pfallendo. 

Pfalmus  refponforius. 

Epijlola. 

Epijlola. 

E'vangelium. 

E'vangelium. 

Now,  it  was  formerly  thought,  and  Mabillon*  and  Ruinartf 
exprejQly  fay,  that  the  ColleSiio  of  the  Gallican  Office  followed 
the  reading  of  the  Legion  from  the  Old  Tejlament.  The  rea- 
fon  is,  that  it  is  ufually  named  in  the  Gallican  Mijjals  ColleSlio 
poJi  Prophetianiy  or  fimply  PoJi  Prophetiam  ;  and  as  the  Old 
Tejlament  LeSion  was  generally  called  the  Prophecy,  it  feemed 
to  enfue  that  the  ColleSfio  followed  that  LeSion.  The  mijlake 
was  natural  and  almojl  necejjary  in  thofe  two  great  fcholars,  to 
fpeak  jlightingly  of  whom  could  prove  nothing  but  the  writer's 


*  Liturg.  Gall.  i.  5.  4. 

f  In  Appendice  ad  S.  Gregor.  Turon.  0pp.  p.  1357- 


14b  Prophetia:  Benedi5lus. 

own  folly.  But  when  Martene  and  Durand  publijhed  the  The- 
Jaurus  Novus,  the  Jermons  of  S.  Germanus  proved  clearly  enough 
that  the  Prophetia  meant  the  BenediSfus,  which  was  Jung  anti- 
phonally  after  the  Prafatio ;  and  that  the  Collegia  poji  Prophe- 
tiam  followed  that,  but  preceded  the  Leflion  from  the  Old  Tes- 
tament. This  was  plainly  feen  by  Vezzoji,*  and,  therefore, 
there  is  the  lejs  excuje  for  Daniel  and  Mone,  who  have  fallen 
back  into  the  old  error.  The  ColleSfio  of  the  Fourth  Majs  of 
Thomajius  clearly  refers  to  the  BenediSus  : — 

Ortus  es  nobis  verus  Sol  juftitiae,  Jefu  Chrifte,  venifti  de  coelo  huraani 
generis  Redemptor.  Erexijii  nobis  cornu  falutis,  et  celfi  Genitoris  Proles  per- 
petMZfgenitus  in  domo  Da'vid  propter  prifcorum  or  acuta  'uatum. 

The  reference  is  not  lejs  manifejl  in  Mone's  Fourth  Majs  : — 

Dum  profetica  difta  noftrae  devotlonis  comitamur  obfequiis,  et  benedic- 
tionem  reddimus  gratias,  et  viciflitudinem />ro  'vifitatione  defol'vemus,  et  quia 
Omnipotens  plebi  fua  fecit  in  domo  Da'vid  cornu  ereSiionis,  et  gaudio  aflig- 
nans,  poft  fpacia  temporum,  'vaticinia  profetarum  grejfufque  nojlros  et  [fed 
potius  /«]  'via  pads  dirigens  et  falutis  p.  d,  n.m.  Jhm.  Xpm. 

BenediSfus,  however,  formed  no  part  of  the  Mozarabic  Rite ; 
which  proceeded,  after  the  Oratio,  to  the  Leflion  of  the  Old 
Tejlament,  prefaced  by  the  Priejl  with,  "The  Lord  be  ever  with 
you.  R.  And  with  thy  Jpirit."  The  uje  of  the  Prophecy  was 
Jhared  by  the  Mozarabic  in  common  with  the  African,  Galli- 
can,  and  Ambrojian  Offices.  The  references  in  S.  Augujline 
clearly  prove  the  UJe  of  Africa.  The  Jermons  of  S.  Germanus, 
and  the  allujions  of  S.  Gregory  of  Tours,  make  it  manifejl  as  re- 
gards Gaul.  The  Ambrojian  Rite  had  formerly  a  Prophecy  in 
every  Majs;  that  Ledion  is  now  confined  to  Lent,  and  to  a  few 
fejlivals.  The  Roman  Church  only  adoptedt  the  Prophecy  on 
certain  occajions,  as  the  Ember  Jeafons ;  and  here  is  the  firjl  great 
difference  that  we  find  between  that  Ritual  and  the  Mozarabic. 
The  Prophecies  of  the  latter  call  for  no  particular  remark.     In 

•  Thomas.  0pp.  torn.  vi.  p.  204,  note  (2). 

•f-  The  prefent  Roman  Ufe  on  the  Ember  days,  is  this : — On  the  Wed- 
nefday,  the  Prophecy,  Epiftle,  and  Gofpel ;  on  the  Friday,  Epiftle  and 
Gofpel ;  on  the  Saturday,  five  Prophecies,  Epiftle  and  Gofpel.  It  has  been 
aflced  why  the  Friday  has  no  Prophecy  ?  We  doubt  if  any  better  reafon 
can  be  given  than  that  of  Berno  :  "In  quart  feri  duas  le£lIones  leguntur, 
ut  hi,  qui  in  Sabbato  funt  confecrandi,  admonaantur  ut  notitiam  legis  et 

Srophetarum  habeant,  quae  maxime  in  quarta  aetate  vigebat.  [And  fo  V. 
eae :  Hcbrea  gens  Davidico  Regno  refulfit  inclyta  ./Etate  panaens  adluum 
Quarta  jubar  fublimium.]  Sexta  feria  una  tantum  legitur,  quia  Lex  et  Pro- 
phetia in  uno  Evangelic  recapitulantur,  quod  nunc  in  fexta  mundi  state  prae- 
dicatur  ac  legitur. 


PJallendo  and  E5fena.  141 

Eajler-week  the  Epijlles  to  the  Seven  Churches  Jupply  their 
place,  and  through  Eajler-tide  other  parts  of  the  Apocalypje. 

The  Prophecy  is  concluded  with  the  Jmen  of  the  People ; 
and  the  Priejl  reiterates,  "The  Lord  be  ever  with  you.  R.  And 
with  thy  jpirit."  On  certain  fejlivals,  the  Hymn  of  the  Three 
Children,  or  rather  a  cento  from  it,  is  here  fung.  This  was  the 
univerjal  uje  in  Spain,  and  is  enjoined  by  the  Fourth  Council  of 
Toledo  in  every  Mafs.  It  was  aljo  the  cujlom  in  the  Galilean 
Office,  as  we  are  exprejjly  told  by  S.  Germanus  in  his  explana- 
tion of  that  rite. 

Follows  the  Pfallendo,  or  Pfalterlum.  This  is  to  the  Pro- 
phecy what  the  Roman  Gradual  is  to  the  Epijlle  ;  and  exaSly 
anjwers  to  the  Ambrojian  Pfalmellus^  and  to  the  Gallican 
Pfalmus  refponforius :  another  Jimilarity  between  the  UJes.  The 
form  is  always  this :  the  PJallendo  for  the  Fourth  Sunday  in 
Advent : — 


Pfallendo.  Then  fhall  all  the  trees  of  the  wood  rejoice  before  the  Lord, 
for  He  fhall  come.  y.  O  fmg  unto  the  Lord  a  new  fong  :  fing  unto  the 
Lord,  all  the  whole  eaith.     P.  For  He  (hall  come. 

Or  this,  for  the  Eighth  Sunday  after  Epiphany  : — 

Pfall.  God  is  a  righteous  Judge,  ftrong  and  patient ;  and  GOD  is  pro- 
voked every  day.  V.  I  will  give  thanks  unto  the  Lord,  according  to  His 
righteoufnefs :  yea,  I  will  praife  the  name  of  the  Lord  Moft  High.  Ps. 
Every  day. 

The  Pfallendo  is  always  from  the  PJalms,  except  in  Ximenian 
additions,  and  fo  it  would  Jeem  to  have  been  in  the  Gallican 
Office. 

On  the  firjl  five  Sundays  in  Lent,  the  PJallendo  is  followed  by 
a  MiJJal  Litany,  which  is  dojely  conneSed  with  the  Efiene  of 
the  Greeks,  and  aljb  exijled  in  the  Gallican  and  Ambrojian,  per- 
haps in  the  African,  Church.  At  Milan,  it  is  Jlill  Jaid  on  the 
Sundays  in  Lent.  The  Mozarabic  Litanies  are,  on  the  firjl, 
fecond,  and  third  Sundays,  addrejjed  to  our  LORD  :  they  are, 
more  remarkably,  on  the  fourth  and  fifth,  put  into  His  mouth. 

But  we  now  wijh  to  draw  the  reader's  attention  to  a  very  re- 
markable fadi,  which,  Jo  far  as  we  know,  has  not  yet  been  noticed 
by  ritualijls  :  that  the  Mozarabic  eSenae  are  metrical.  They 
are  printed  as  proje,  and  have  contracted  various  errors,  which 
make  them  read  like  proJe ;  but  their  metrical  charader  is  clear 
enough  when  once  pointed  out.  And  we  think  we  Jhall  be  doing 
a  Jervice  to  ritualijls  if  we  print  them  here  for  the  firjl  time  as 


1^2  Mozarahic  E^en<e. 

they  ought  to  be.  We  confejs  that,  if  we  jhall  perjuade  the 
reader  to  think  with  us,  we  Jhall  feel  a  little  natural  pride  at 
having  ob/erved  an  important  peculiarity,  which  had  ejcaped  the 
notice  of  Lorenzana,  of  Lejlie,  and  even  of  Arevalus.  Here, 
then,  they  follow : — 

Missal  Litany  for  the  First  Sunday  in  Lent. 

A  1.  Jefu  Unigenite  Da  peccatis  finem  : 

Dei  Patris  Fili,  qui  Da  laboris  requiem. 

Es  univerfae  Placare. 

Bonitatis  Dominus : 

Placare  et  miferere. 

C  I.  Tranquulitatem  temporum, 

A  2.   Cunai  te  gemitibus  Rerum  abundantiam, 

Exorantes  pofcimus  :  P^cis  quietem,  et  falutis  copiam. 

Cunftique  fimul  Placare. 
Deprecantes  quaefumus. 

Placare.  C  2.  7///«j*  Pontificis 

.  Poriige  praefidium : 

B  I.  Tua  jam  dementia  Ac  +  univerfo  fupplicanti populo. 

Mala  noftra  luperet :  Placare. 
Tuo  jam  fereno 
Vultu  in  nos  refpice. 

Placare.  C  3.  Remifllonem  omnium 
Peccatorum  quaefumus : 

B  2.   Remove  perpetuo  Indulge  clemens  mala  quae  com- 

Tuam  iracundiam  :  mifimus,  Placare. 

Missal  Litany  for  the  Second  Sunday  in  Lent. 

A  I .  Proftrati  omnes  lacrymas  producimus : 
•  Et  pandimus  J  occulta,  quae  admifimus : 

A  te,  Deus,  veniam  depofcimus.§ 

^ia  pecca'vimus  tibi. 

A  2.  Orationes  facerdotum  accipe : 

Et  quaeque  pofcunt,  ||  affluenter  tribue : 
Ac  tuae  plebi  miferere,  Domine. 
Sluia. 

B  I .  Furorem  tuum  adduxifti  fuper  nos : 
Noftra  delifta  dira  ^  curvaverunt  nos  : 
Et  abfque  uUa  fpe  defeclmus. 
^ia. 

•  lUius  being  the  mere  "  M.  or  N."  of  our  own  offices. 

f  So  read  for  atque. 

X  The  book  gives  pandentes  tibi,  which  is  inadmiffible.  We  fliould  not 
wonder  if  the  true  reading  were  pandentes  te  s  the  ablative,  In  the  Mozarabic 
offices,  being  fo  often  ufed  for  other  cafes. 

§  A  fyllable  (fuch  as  et  before  a  te)  is  wanting. 

II  The  hook,  pojiulant. 

%  Who  does  not  fee  that  in  mere  profe  fuch  a  collocation  and  fuch  a 
phrafe  would  be  intolerable  i 


Mijfal  Litanies.  143 

B  2.  Traditi  fumus  malis,  quae  nefcimus : 
Et  omne  malum  cecidit  fuper  nos : 
Et  invocamus,  et  non  audimur. 

A  3 .  Omnes  clamamus :  omnes  te  requirlmus  : 
Te  poenitentes  lacrymis  profequimur : 
Cujufque  *  iram  ipu  provocavimus. 
S^uia. 

A  4.  Te,  deprecantes,  te,  gementes,  pofcimus ; 
Te,  Jefu  Chrifte,  profternati  petimus : 
Tua  poteftas  jam  fublevet  miferos. 

A  5,  Confeflionem  tuas  plebis  accipe, 

Quara  lamentantes  coram  te  efFundimus  : 
Et  pro  admiffis  corde  ingemifcimus. 

A  6.  Pacem  rogamus,  pacem  nobis  tribuej 
Amove  bella,  et  nos  omnes  erue  ; 
Humili  prece  poftulamus,  Domine. 

A  7.  Inclina  aurem,  Deus  clementifllme ; 
Jam  abluantur  deliflorum  maculae ; 
.    Et  a  periclis  f  nos  benignus  erue. 

S^ia  peccwvimuj  tibi. 


Missal  Litany  for  the  Third  Sunday  in  Lent, 

Rogamus  te.  Rex  faeculonim,  Deus  Sanfte, 

Jam  miferere,  peccwvimus  tibi. 

A  I .  Audi  clamantes,  Deus  altiffime : 

Et  quae  precamur,  clemens  attribue  : 
Exaudi  nos,  Domine. 
Jam  miferere. 

A  2.  Bone  Redemptor,  fupplices  quaefumus, 
De  toto  corde  flentes  requirimus : 
Aflifte  propitius. 

Jam  miferere. 

A  3.  Difcedant  hoftes,  accedant  bona ; 
Peflima  incumberit  clades  inopia  : 

Tu,  Chrifte,  nos  libera. 
Jam  miferere. 


*  Notice  the  que,  which  Teems  only  inferted  for  the  fake  of  the  metre. 
f  The  book,  periculis. 


144  Mijfal  Litanies. 

A  4.  Emltte  manum,  Deus  omnipotens, 
Et  invocantes  potenter  protege 
Ex  alto,  piiffime. 

Jam  miferere. 

A  5.  Fertilitatem  et  pacem  tribue  : 

Remove  bella,  et  famem  cohibe, 

Redemptor  fanftiflime : 
Jam  miferere. 

A  6.  Gemitus  vide ;  fletus  intellige : 

Extende  manum  :  peccantes  redime 

Jam  miferere. 

A  7.  Hanc  noftram,  Deus,  hanc  precem  fufcipe : 
Supplicum  voces  pacatus  refcipe  : 
Et  parce,  piiflime. 

Jam  miferere. 

A  8,  Indulge  lapfis :  indulge  perditis  : 
Dimitte  noxia ;  ablue  crimina : 
Acclives  tu  libera 

Jam  miferere. 

Now,  there  are  feveral  peculiarities  about  this  Jingular  Litany. 
The  firjl,  that  it  is  undoubtedly  A.  B.  C.  Darian.  We  have 
ventured,  in  order  to  bring  this  out,  to  make  one  or  two  altera- 
tions of  arrangement.  In  the  original,  the  verjes  Jland  in  this 
way  : — i,  2,  6,  3,  4,  7,  8,  5.  Aljb  the  third  verje,  as  we  give 
it,  jlands  in  the  original : — AJfiJiant  bona^  difcedant  hojies  :  but, 
as  all  the  other  verjes  rhyme  ajjbnantly,  if  not  confonantly,  an 
alteration  is  necejjary  here  even  on  that  ground  only.  The  verje 
that  begins  with  C.  is  lojl. 


Missal   Litany  for  the  Fourth  Sunday  in  Lent. 

A  I.  A  Patre  miflus,  veni  A  3.  Mihi  pro  bonis  mala 

Perditos  requirere  :  Reddita  funt  plurima : 

Et  hofte  captivatos  Adverfum  me  dederunt 

Sanguine  redimere  :  Iniqua  confilia, 

Plebs  dira  abjecit  me.  Venditum  pecunla. 

Miferere,  Pater  jujie,  et  omnibus  Miferere. 
indulgentiam  da, 

■  B.  Spineam  coronam 

A  ».  Prsediftus  a  Prophetis  Pofuerunt  capiti 

Natus  fum  ex  Virgine  :  Sputis  fordidato  : 

AflTumpfi  formam  fervi  lUuferunt  impii 

Perditos  coUigere  :  Affli6lum  crudeliter. 

Venantes  ceperunt  me.  Miferere. 
Miferere, 


Mijfal  Litanies. 


A  4 


A  5. 


A  6. 


Cum  noxiis  latronibus* 
Sufpenfum  patibulo, 

Amaro  cibo  paftum, 
Et  acerbo  poculo 

Tradltum  fupplicio. 

Miferere. 

Quos  veni  liberare. 
Hi  accufaverunt  me  : 

Flagellis  verberatum 
Cruel  affixerunt  me  : 
Lanceaf  percuflerunt  me. 
Miferere. 

Qui  impio  latroni 

Dimififti  fcelera, 
Tu  folve  vinclaj  noftra 


Et  relaxa  crimina : 
Salva  nos  cruce  tua. 

Miferere. 


A  7.  Traditus  fum  fepulchro  : 
Fregi  portas  inferi 
Ejeci  vinculatos 

Et  reduxi  ad  fuperos 
Ollendi  in  viftima. 

Miferere. 

C  Pater  clementiffime, 
Dimitte  illis  noxia : 
Cunfta  dele  peccata, 
Et  relaxa  crimina : 
Ignorant  quid  faciunt. 

Miferere. 


Missal  Litany  for  the  Fifth  Sunday  in  Lent 
Infidiati  funt  adverfarii  mei  gratis. 
7a,  Pater  San£le,  miferere,  et  libera  me. 

As 


Portatus  fum,  ut  Agnus 

Innocens  in  Viftimam. 
Captus  ab  inimicis 
Ut  avis  in  mufcipulam, 
Magis  gratis. 

Tu,  Pater  SanSie. 


A  a.  Aperuerunt  omnes  A  6. 

Ora  fua  contra  me ; 
Dentibus  fremuerunt, 
Quaerentes  deglutire  me, 
Magis  gratis. 

7a,  Pater  SanSie, 

A  3.  Sibilantes,  clamabant,  A  7. 

Et  movebant  capita  j 
Traftantes  de  me  falfa 
Proferre  teftimonia, 

Magis  gratis. 

Ta,  Pater  SanSe. 

A  4..  Sufpenfum  cruci  damnant  A  8. 

Fixum  clavis  ferreis ; 
Venditum  a  Judaeis 
Pro  triginta  argenteis, 
Magis  gratis. 

Tuy  Pater  SanSe. 


In  latere  confoflus 

Gladio  horrifico : 
lUico  fluit  latex 
Cum  fanguine  innoxio, 
Magis  gratis. 

7a,  Pater  SanSe. 

Omnes  inundaverunt 

Quafi  aquae  fuper  me, 
Dimiffum  in  fepulcro : 
Apofuerunt  lapidem, 
Magis  gratis. 

7a,  Pater  SanSle. 

Confufa  palluerunt 

Cunfta  coeli  fidera : 
Dies  obtenebratur 

Cum  vidit  pati  Dominum, 
Magis  gratis. 

7a,  Pater  SanSie. 

Sic  Judaeorum  turba 
Caeca  diffidentia 
Depofcunt  a  Pilato 
Milites  pro  cuftodia : 
Magis  gratis. 

7a,  Pater  SanSle. 


*  We  have  little  doubt  that  this  ought  to  be  latronis,  from  the  barbarous 
latronus. 

f  The  laft  two  fyllables  of  fuch  words  coalefce  in  Mozarabic  hymns,  as 
in  modern  Portuguefe  and  Spanifh,  and  muft  be  taken  to  do  fo  here. 

X  The  book,  vinculo. 

L. 


146  The  'Tradition  of  the  Creed. 

A  9.  Tunc  tnllites  dividunt  A  10.  Intende,  pie  Pater, 

Veftem  meam  ibrtibus :  Et  fuccurre  miferis, 

Cernentes*  in  me  flagra  Pro  quibus  tam  acerbis 

Injufta  et  faeviffima,  Afficior  fuppliciis, 

Magis  gratis.  Magis  gratis. 

Tu,  Pater  SanSle.  Tu,  Pater  Sanile. 

There  is  Jbme,  but  a  very  jlight  and  corrupted,  trace  of  theje 
Litanies  in  the  Sacramentarium  GaUicanum  publijhed  by  Ma- 
biUon,  and  reprinted  by  Migne.  Thoje  which  the  Mozarabic 
Ritual  gives  for  the  fourth  and  iifth  Sundays  in  Lent  are,  but 
in  a  very  fragmentary  jlate,  attributed  to  Eajler  Eve. 

On  Palm  Sunday,  injlead  of  this  e6?ene,  that  mojl  ancient 
and  venerable  rite,  the  Tradition  of  the  Creed  to  the  Compe- 
tents,  isjlillkept  up.  Here,  again,  the  Mozarabic  agrees  with 
the  Gallican  and  Milaneje  Churches ;  whereas  Rome  cele- 
brated it  on  the  Wednesday  in  the  fourth  week  of  Lent ;  Africa, 
on  the  Saturday  before  the  fourth  Sunday  in  Lent ;  Conjlanti- 
nople,  on  Good  Friday.  In  the  Gotho-Hijpanic  Church,  how- 
ever, the  Creed  was  given  to  the  competents  likewije  on  the 
Sunday  Mediantey  the  fourth  in  Lent.  The  Tradition,  now  of 
courje,  a  mere  form,  is  thus  performed  in  the  modern  Mozarabic 
Rite.     After  the  Pfallendoy  the  Priejl  proceeds  : — 

Beloved,  receive  the  rule  of  faith,  which  is  called  the  Symbol.  And 
■when  ye  fhall  have  received  it,  write  it  in  your  hearts,  and  fay  it  daily  to 
yourfelves.  Before  ye  fleep,  before  ye  go  forth,  fortify  yourfelves  with  your 
Symbol.     The  Symbol  is  written  by  none,  fo  that  it  can  be  read.     But  in 

going  it  over,  left  forgetfulnefs  fliould  erafe  that  which  reading  does  not 
and  down,  let  your  memory  be  your  book.  That  which  ye  are  to  hear, 
ye  are  alfo  to  believe ;  and  that  which  ye  are  to  believe,  ye  are  to  confefs 
with  your  tongue.  For  the  Apoftle  faith  :  "  With  the  heart  man  believeth 
to  juftification  ;  and  with  the  tongue  confeflfion  is  made  unto  falvation." 
This,  then,  is  the  Creed  which  ye  are  to  retain  and  to  believe.  Sign  your- 
felves therefore,  with  the  Crofs,  and  repeat.  The  Faith.  I  believe  in  GoD 
the  Father  Almighty  ;  and  in  Jesus  Christ,  His  only  Son,  our  Lord  : 
born  of  the  Holy  Ghost  from  the  womb  of  the  Virgin  Mary.  He  fuf- 
fered  under  Pontius  Pilate,  was  crucified,  and  buried  :  the  third  day  He  rofe 
alive  from  the  dead.  He  afcended  into  Heaven.  He  fitteth  on  the  right 
hand  of  God  the  Father  Almighty;  from  thence  He  fhall  come  to  judge 
the  quick  and  the  dead.  I  believe  in  the  Holy  Ghost,  the  Holy  Catholic 
Church  ;  the  Communion  of  Saints  ;  the  Remifllon  of  all  fins ;  the  Refurrec- 
tion  of  the  flefh  ;  and  the  Life  everlafting.  Amen.  That  the  things  which 
have  been  faid  may  be  the  more  readily  fixed  in  your  memory,  let  us  repeat 
the  text  and  the  order  of  the  fymbol.  [The  Creed  is  repeated.^  Let  us  a 
third  time  go  through  the  text  of  the  Symbol,  to  the  end  that,  as  the  fymbol 
contains  in  itfelf  the  faith  of  the  Divine  Trinity,  fo  the  number  of  its  repe- 
titions may  agree  with  the  myftery  of  the  Trinity.  [The  Creed  is  again 
repeated.]  Retain  with  the  firmeft  belief  of  your  mind  this  nile  of  the 
Holy  Faith,  which  Holy  Mother  Church  hath  now  committed  to  you  ;  left 
at  any  time  any  fcruple  of  doubt  (hould  arife  in  your  hearts.     For  if,  which 

•  For  decernentes. 


The  Tradition  of  the  Creed.  147 

God  forbid,  there  is  but  the  leaft  doubt  concerning  this  matter,  all  the  foun- 
dation of  faith  is  overthrown,  and  hurt  accrues  to  the  foul.  And,  therefore, 
if  anything  of  this  kind  fhould  move  any  of  you,  let  him  think  with  himfelf, 
that  he  cannot  underftand  the  matter.  Yet  let  him  believe  all  things  that 
he  hath  heard  to  be  true.  And  Almighty  God  fo  enlighten  your  hearts 
that,  by  underftanding  and  believing  the  things  which  we  have  fpoken,  ye 
may  both  hold  faft  the  right  faith,  and  ftiine  with  holy  works,  fo  that  by 
thefe  means  ye  may  attain  to  the  bleffed  life.  R.  Amen.  Pr.  He  granting 
and  aflifting  you,  Who  liveth  and  governeth  all  things  for  ever  and  ever. 
Amen. 

The  larger  part  of  this  Tradition  is  clearly  of  the  greatejl 
antiquity.  The  ajjertion  that  the  Creed  is  unwritten  is  con- 
tained more  than  once  in  the  Gallican  Majjes*  and  in  the  Gela- 
Jian  Sacramentary.-t*  The  Creed  itjelf  is,  in  this  Office,  and  in 
the  Gallican,  the  Apojlles' ;  whereas  at  Rome,  the  Conjlantino- 
politan  Symbol  (of  courje  without  the  Filioque)  was  employed. 
There  are  jbme  peculiarities  in  the  Gotho-Hijpanic  Creed  which 
dejerve  attention.  Theomij(]ion  of  the  clauje,  Maker  of  heaven 
and  earthy  proves  it  of  earlier  date  than  the  Gallican,  which  in- 
Jerts  that  addition  :  the  fame  thing  may  be  Jaid  of  the  Jimpler 
phraje.  Born  of  the  Holy  Ghoji.  The  addition  from  the  womb 
of  the  Virgin  Mary,  is^riSly  Spanijh,  and  has  been  Juppofed  to 
be  directed  againjl  the  dreams  of  the  Prijcillianijls.  The  omif- 
Jion  of  dead  after  crucified,  is  an  argument  of  extreme  antiquity : 
the  Gallican  books  injert  it ;  but  neither  the  mojl  ancient  of 
them,  nor  our  Creed,  have  the  Aquileian  addition,  He  defended 
into  Hell.  The  "  alive  from  the  dead "  is  Spanijh.  One  of 
the  Gallican  books  has,  in  the  next  clauje,  "  He  ajcended  Vi6ior 
into  Heaven  :"  with  that  exception,  and  the  Spanijh  "  the  re- 
mijfion  of  all  jins"  the  French  and  the  Mozarabic  Uje  agree,  in 
all  that  follows,  with  the  modern  reading.  In  the  Afts  of  S. 
Stephen,  where  a  Baptijm  is  dejcribed,  the  omnium  is  retained. 

We  mujl  now,  however,  pafs  on.  On  ordinary  days,  the 
Pfallendo  is  immediately  followed  by  the  Epijlle^  in  which  all 
Churches  coincide.  It  is  preceded  in  the  Mozarabic  by  the 
deacon's  faying  "  Keep  jilence,"  and  is  concluded  by  "  Amen." 
The  Gallican  and  Ambrojlan  Offices  agree  with  the  Roman  in 
affixing  a  Pfalm  to  the  Epijlle, — the  fame  which,  in  later  times, 
took  the  form  of  the  prefent  gradual:  the  Gotho-Hifpanic  Office 
rejefted  it.  For  when  a  cujlom  was  introduced  of  faying  the 
Lauda  (of  which  prefently)  before  the  Gofpel,  the  Fourth 
Council  of  Toledo  exprejjly  forbade  the  change,  and  ordered 
that  it  jhould  never  be  fung  till  the  Gofpel  had  been  faid.     The 

*  E.g.  In  that  numbered  XI.  by  Mabillon.  "Symbolum  non  in  tabulis 
fcrlbitur,  fed  in  corde  fufceptum  memoriter  retinetur." 

f  "  Symbolum  quodvobis,  ficut  accepimus  tradidimus,  non  alicui  materiae 
quae  corrumpi  poteft,  fed  paginis  veftri  cordis  infcribite." 


1 48  Sacrificium. 

Epijlle  then  ended — and  the  Priejl  having  Jaid,  "  The  LORD 
be  ever  with  you.  R.  And  with  thy  jpir it" — the  Gojpel  is  given 
out ;  and  its  announcement  received  with  the  *'  Glory  be  to 
Thee,  O  LORD,"  of  the  people  :  it  is  concluded  with  "  Amen."* 
Then,  after  another  falutation  of  the  Priejl,  followed  the  Lauda, 
which  was  always  in  this  form  :  "  Alleluia.  Remember  us,  O 
Lord,  with  the  favour  Thou  bearejl  unto  Thy  people.  O 
vijlt  us  with  Thy  jalvation.  Alleluia."  This  is  aljb  in  uje  in  the 
Ambrojian  Rite,  where  it  is  called  the  Ant'iphona poji  Evangelium, 
In  the  prefent  Mozarabic  Ufe,  the  Priejl  now  offers  the  bread 
and  wine,  with  certain  prayers  of  which  we  need  not  fpeak  ;  be- 
cauje  the  Gotho-Hijpanic  Office  pojlponed  the  rite.  The  Jermon 
over,  the  Sacrificium  is  Jung  by  the  choir;  its  form,  generally 
fpeaking,  is  the  following  : — 

All  they  from  Sheba  fhall  come,  offering  gold,  and  incenfe,  and  precious 
ftonesj  they  evangelized  the  falvation  of  the  Lord  :  Alleluia,  Alleluia. 
V.  Every  great  man  fhall  pafs  over  to  thee,  and  fhall  be  thy  fervant,  and 
fhall  follow  thee,  bound  in  chains,  and  fhall  bow  down  before  thee,  becaufe 
in  thee  is  God,  and  befide  thee  there  is  none  other.  Be  ye  renewed,  O  ye 
children  of  Ifrael,  and  be  ye  f'aved  by  the  Lord  with  an  everlafling  falvation. 
P.  They  evangelized  the  falvation  of  the  Lord.     Alleluia. 

It  was  while  the  Sacrificium  was  Jinging,  that  the  people 
offered ;  and  the  prayers  of  oblation  Jaid  by  the  priejl  are  Jlill 
given  in  that  place,  though  the  rite  itjelf  has  long  Jince  ceajed 
in  Spain.  But  in  the  cathedral  of  Milan  it  is  Jlill  kept  up,  ten 
aged  men,  and  the  fame  number  of  women,  being  maintained 
under  the  title  of  Vecchioniy  to  offer  when  the  Priejl  has  Jaid  the 
Oratio  fuper  Sindonem,  which  follows  the  Antiphona  poJi  Evange- 
lium. Mr.  Webb  thus  dejcribes  the  Uje  :t  "After  the  fermon, 
"  Jbme  members  of  a  confraternity,  or  jldejmen,  two  men  and  two 
"  women,  in  black  and  white  mantles,  brought  in  an  oblation  of 
"  the  elements."  This  is  the  only  relic,  we  believe,  in  all 
Europe,  of  the  ancient  and  once  univerjal  ufe  of  the  Omnium  Of- 
ferentium.  But  an  offertory  of  other  things,  for  the  ufe  of  the 
Priejl  or  the  Church,  was  very  frequent  during  the  lajl  century 
in  Spain,  and  is  even  now  not  obfolete. 

With  the  Sacrificium  began  the  fecond  part  of  the  Liturgy,  the 
Mijfa  Fidelium ;  after  which  the  Priejl,  as  ufual,  after  wajhing 
his  hands,  and  faying  the  prayer  of  accefs,  commenced,  "  The 
Lord  be  ever  with  you.     R.  And  with  thy  fpirit."     We  will 

*  While  the  Gofncl  is  fung,  the  Mijfale  Offerentium,  with  its  book  defk, 
is  carried  round  to  tne  Epiflle  fide  of  the  altar ;  for  there  are  two  books  in 
ufe  in  the  Mozarabic  Rite, — this  and  the  leffer  MifTal  j — and  therefore  two 
acolytes. 

f  Continental  Ecclcfiology,  p.  104. 


The  Seven  Prayers,  149 

here  put  down,  in  a  tabular  form,  its  feven  prayers,  ^0  famous  in 
early  Spanijh  writers,  with  their  names. 

I.     MisSA,  or  Oratio  Miffas :     in  the  Gallican  fometimes  xa-r  l^o^w 
ColleSlio,  as  we  fay,  the  Colleft  for  the  day :  fometimes  Prafatio. 
II.     Alia  {oratio).    Generally,  in  the  Gallican,  fimply  Collegia :  fome- 
times Collegia  ante  nomina. 
III.     Post  Nomina.  The  fame,  or  ColleSliopoJi  nomina,  in  the  Gallican. 
IV,     Ad  Pacem.     The  fame  in  the  Gallican. 

/-Illatio  :   called  in  the  Gallican  Immolatio,  or  Contejiatio, — in  the 
y  J      Roman  and  Ambrofian,  Prafatio : 
j  and  the 

LPost  Sanctus,  called  by  the  fame  name  in  the  Gallican. 
VI.    Post   Pridie  :    called  in  the   Gallican  Poft  Secreta : — or  Pofi 
Myjierium. 
Vll.    Ad  Orationem  Dominicam. 

We  may  now  proceed. 

The  Mozarabic  Mijfa  is  generally  rather  an  addrejs  to  the 
people  than  to  God.  Let  us  take  an  example  from  the  Wed- 
neJHay  of  the  firjl  week  in  Lent. 

Perceiving,  beloved  brethren,  that  the  folemn  days  have  come  which  are 
confecrated  by  the  reverence  of  the  Lord's  Paffion,  let  us  walk  in  humility, 
and  obferve  continence.  Let  none  be  fed  by  the  pleafure  of  this  world,  nor, 
on  the  other  hand,  be  cruftied  by  its  adverfity.  That  when  we  have  begun 
to  defpife  temporal  good  and  temporal  evil,  then  we  may  in  truth  be  able  to 
faft  forty  days  and  forty  nights,  and  may,  after  accomplifhing  the  Lent  of 
this  life,  receive  the  life  that  is  perpetual.  Now,  therefore,  let  us  befeech 
God,  with  the  whole  devotion  of  our  minds,  that  He  may  fo  prevent  us  with 
His  grace  and  proteft  us  with  His  mercy,  that  we  may  always  haften  to  the 
obtaining  of  the  celeftial  promifes.     Amen. 

Or,  again,  for  Eajler  TuejHay : — 

Let  us  haften,  beloved  brethren,  we  who  rejoice  to  be  free  from  the 
dominion  of  death,  that  we  may  follow  the  triumph  of  Christ  after  death. 
Behold,  having  defcended  into  hell.  He  hath  returned  again  to  that  flefh, 
which  by  His  refurreftion  He  made  immortal.  The  violence  of  inflifled 
pailion  hath  nothing  injured  Him  :  yet  the  glorious  virtue  of  His  Refurrec- 
tion  hath  beftowed  all  things  on  us.  He  none  the  worfe  in  affumed  hu- 
manity :  us  He  hath  mercifully  made  better  by  collated  Divinity.  Let  us, 
therefore,  all  rejoice  with  Chriftian  gladnefs  j  and  let  us  not  be  buried  in  vain 
pleafures.  Let  our  feftivity,  beloved  brethren,  have  nothing  unfeemly.  The 
multitude  of  faithfial  people  muft  proceed  from  the  fepulchres  of  vices;  muft 
appear  to  the  eyes  of  the  regenerate,  whitened  by  grace  ;  muft  fet  a  pattern 
of  virtues  to  their  infants.  For  then  is  the  Pafchal  oblation  without  leaven 
of  wickednefs,  when  religious  devotion  banquets  on  the  Azymes  of  fmcerity 
and  truth.     R.  Amen. 

Compare  with  this  the  Prafatio^  or  Mijpjy  of  the  Gallican 
Church  ;  and  take  an  example  given  in  the  CoUedion  of  Tho- 
majius,  for  the  Fejlival  of  S.  Agnes  : — 

Exulting,  beloved  brethren,  in  the  birthday  of  Blefled  Agnes,  let  us  ap- 


150  Mijfa — Prafatio. 

proach  the  Lord  with  a  devout  heart.  Her  birthday  Is  Indeed  to  be  honoured, 
becaufe  fhe  was  fo  generated  to  this  world  as  to  be  regenerated  for  heaven. 
So  was  ftie  produced  under  the  law  of  death  as  to  crufh  the  author  of  death  : 
fo  framed  in  the  weaker  fex,  as  to  defpife  torments  formidable  to  brave  men. 
O  true  nobility !  which  fo  proceeded  by  earthly  generation,  as  to  attain  the 
companionfliip  of  Divinity.  Let  us  pray,  therefore,  that  fhe  may  aflift  us 
with  her  prayers,  who  ftands  worthy  in  the  fight  of  God.  Which  He 
vouchfafe  to  grant  who  with  the  Father  and  the  Holy  Ghost  liveth  and 
reigneth. 

Thoje  in  Mone  are  much  Jhorter,  and  not  very  remarkable. 
We  give  an  example  from  the  poetical  Mafs,  No.  8,  in  his 
coUeSion : — 

Siderea  de  fede  nitens  bone  conditor  orbis, 
Te  pietate  probans  non  noftra  hie  crimina  penfas, 
Expofitas  admitte  preces  et  judice  libra, 
Mitior  sequali  non  reddens  pondere  poenam, 
Errores  ignofce  gregis,  paftorque  fidelis 
Ereptis  ovibus  paradifi  pabula  reddas.  p.  d.  n. 

Any  fcholar,  accujlomed  to  Hymnology,  will  injlantly  fix  theje 
verjes  at  about  A.D.  400. 

After  the  Miff  a  ^  the  Priejl  concludes  with  the  ufual  formula : — 

Through  Thy  mercy,  our  God,  who  art  bleffed,  and  liveft  and  governeft 
all  things  for  ever  and  ever.     R.  Amen, 

He  continues : — 

Let  us  pray.  Haglos,  Haglos,  Hagios,  Lord  God  Everlafting:  praife 
and  thanks  be  to  Thee. 

And  then  he  begins  the  Preces,  which,  in  the  Mozarabic  Office, 
are  very  jhort : — 

Let  us  bear  the  Holy  Catholic  Church  In  our  minds :  that  the  merciful 
Lord  would  vouchfafe  to  increafe  its  faith,  its  hope,  and  charity.  Let  us 
bear  in  mind  all  them  that  are  fallen,  that  are  captive,  that  are  fick,  that  are 
ftrangers:  that  the  merciful  Lord  would  vouchfafe  to  look  upon  them,  to 
redeem,  to  heal,  and  to  comfort  them.  K.  Grant  it,  Almighty  Everlafting 
God. 

This  is  immediately  followed  by  the  prayer  that,  for  want  of 
a  better  title,  is  ujually  called  the  Alia  Oratio.  Here  is  an  ex- 
ample from  the  fourth  Sunday  after  Epiphany : — 

We  bear,  O  Lord,  the  yoke  of  our  iniquities  with  a  hard  neck,  a  down- 
caft  countenance,  a  contrite  heart.  And  Icarcely  have  we  at  length  learned 
by  our  punifhment  to  repent,  who  before  It  would  not  recognize  our  guilt. 
But  Thou,  O  Lord,  who  haft  made  tame  wild  beafts  in  the  den,  and  haft 
made  cool  the  flames  in  the  heat  of  the  furnace,  lift  up  Thy  hand  to  help  us, 
and  grant  us  the  moft  fafe  fupport  of  Thy  defence  in  amiftion.  That  us, 
whom  the  weight  of  fins  bows  down,  the  virtue  of  Thy  long-fufFering  may 
lift  up :  and  that,  fince  by  our  iniquities  we  have  fallen  to  the  ground,  we 


Alia  Oratio  and  Diptychs.  151 

may  be  mercifully  raifed  by  Thine  ineffable  goodnefs.  That  us,  whom  the 
aflions  of  divers  tranfgreffions  convift,  the  indulgence  of  Thy  mercy  may 
acquit.     R.  Amen. 

This  prayer  is  ujually  direfled  to  GOD  ;  but  it  Jbmetimes 
takes  the  form  of  an  addrejs  to  the  people,  as,  for  example,  on 
Quinquagejima  Sunday,  when  it  thus  begins  : — ^uantu?n  nos 
divina  dementia,  fratres  carijjimi,  expe^at  ad  poenitentiam^  Sec. 

The  Gallican  Church  had  the  Preces  in  the  fame  place  :  the 
prayer  that  anjwered  to  the  Alia  Oratio  is  Jbmetimes  called  the 
ColleSiio  poji  PreceSy  Jbmetimes  the  ColleSfio  ante  Nomina.,  Jbme- 
times, there  Jeems  ground  for  believing,  the  Prafatio,  but  gene- 
rally the  Colle£lio  only.  Take  a  Jpecimen  of  the  latter  from 
Mone  : — 

God,  whofe  goodnefs  is  as  unbounded  as  Thy  power,  grant  to  the  righteous 
to  obtain  that  which  Thou  doft  promife  ;  to  the  guilty,  to  efcape  that  which 
Thou  doft  threaten :  to  believe  in  Thee  truly,  to  confefs  Thee  reafonably, 
to  have  our  converfation  in  this  life  healthfully.  If  tranquillity*  favours  us, 
to  worftiip  Thee  5  if  temptations  aflail  us,  not  to  deny  Thee;  to  abound  in 
the  neceffaries  of  the  life  that  is,  and  not  to  come  Ihort  of  eternal  felicity. 

The  Alia  Oratio  always  ends  in  this  form  : — 

R.  Amen.  Prieji.  Through  Thy  mercy,  our  God,  in  whofe  fight  the 
names  of  the  holy  Apoftles  and  Martyrs,  ConfefTors  and  Virgins,  are  re- 
cited.    R.  Amen. 

And  this  introduces  the  DiPTYCHS.  The  Mozarabic  agrees 
with  the  Gallican  in  reading  theje  before  conjecration ;  the  Ge- 
lajlan  and  Gregorian  Sacramentaries  read  the  diptychs  of  the 
living  before,  of  the  dead  after,  conjecration.  The  Conjlantino- 
politan  Liturgies  formerly  agreed  with  the  Gallican  :  they  now 
have  the  diptychs  after  the  words  of  Injlitution  and  Invocation. 
S.  Mark,  the  Copto-Jacobite,  and  Syro-Jacobite,  injert  them 
between  the  two  latter. 

The  Mozarabic  diptychs  are  as  follow  : — 

Our  Priefts  offer  the  oblation  to  the  Lord  God  :  the  Pope  of  Rome  and 
the  reft  for  themfelves  and  for  all  the  Clergy  and  people  of  the  Church  com- 
mitted to  them,  and  for  all  the  fraternity ;  alfo  all  the  priefts,  deacons,  clerks, 
and  furrounding  people  offer  it  in  honour  of  the  Saints,  for  themfelves  and 
theirs. 

R.  They  offer  it  for  themfelves  and  all  the  fraternity. 

Prieji.  Commemorating  the  moft  bleffed  Apoftles  and  Martyrs,  the  glori- 
ous holy  Virgin  Mary,  Zacharias,  John,  the  Innocents,  Peter,  Paul,  John, 
James,  Andrew,  Philip,  Thomas,  Bartholomew,  Matthew,  James,  Simon 
and  Jude,  Matthias,  Mark,  and  Luke. 

*  Here  is  an  example  of  Mone's  occafional  careleffnefs,  notwithftanding 
the  great  explanatory  parade  of  his  notes.  He  prints  without  any  comment, 
"Jit  quies  adrideat,  te  colere  j  ft  timptatio  ingruat,  non  negare." 


152  Pofi  Nomina y 

R.  And  all  Martyrs. 

Prieji.  Alfo  for  the  fouls  of  them  that  reft :  Hilary,  Athanafius,  Martin, 
Ambrofe,  Auguftine,  Fulgentius,  Leander,  Ifidore,  David,  Julian,  Julian, 
Peter,  Peter,  John,  &c.,  &c.  Stephen,  John,  John,  Felix. 

R.  And  of  all  that  reft. 

The  Gallican  form  was  very  Jlmilar  to  this.  It  was  imme- 
diately preceded  by  the  oblation,  of  which  this  was  the  formula : — 

Come,  Omnipotent  Sanftifier,  Eternal  God,  and  blefs  this  facrifice  pre- 
pared to  Thy  name :  through  Christ  our  Lord. 

It  mujl  be  remembered  that  the  above  diptychs  are  jlriSly 
Toledan  ;  and  if  they  were  ujed  after  the  Ximenian  rejloration 
at  Salamanca  and  Valladolid,  it  was  by  an  abjurd  archaijm. 
The  order  is  this  :  firjl,  the  four  great  defenders  of  the  Catholic 
faith  againjl  the  Arians — SS.  Hilary,  Athanajius,  Martin,  Am- 
brose ;  then  S.  Augujline,  as  having,  bejides  his  world-wide  re- 
putation, a  particular  connexion  with  the  Spanijh  Church ;  then 
S.  Fulgentius  of  AJlorga,  a  celebrated  Spanijh  confeJJbr ;  then 
SS.  Leander  and  IJidore,  the  great  arrangers  of  the  Mozarabic 
Office  ;  then  Jix  Archbijhops  of  Toledo,  before  its  capture,  with 
four  other  Spanijh  prelates,  David  of  Seville,  John  of  Gerona, 
Servus  Dei  of  Calabria,  Dominic  of  Iria  ;  then  three  benefadors 
to  the  Church  of  Toledo ;  then,  beginning  with  Bernard,  eleven 
Archbijhops  after  the  recapture  of  that  city,  and  then  jeven  bene- 
fadors  jubjequently  to  that  event. 

The  Diptychs  are  followed  by  the  POST  NOMINA,  which 
had  the  fame  name  in  the  Gallican  Church.  Let  the  fifth  Sun- 
day in  Advent  furnijh  an  example  : — 

We  befeech  Thee,  LoRD  Jesus,  our  God,  that  we,  who  faithfully  wait 
for  Thine  Advent,  may  not  incur  everlafting  punifhment ;  by  which  Thine 
Advent  grant  pardon  to  them  that  offer,  and  reft  eternal  to  them  that  are  de- 
parted. 

And  Pentecojl : — 

Lord,  Who  by  the  virtue  of  Thy  Holy  Spirit  didft  both  confound 
the  hearing  of  them  that  built  the  tower  of  the  ancient  confiifion  of  crime, 
and  didft  multiply  Thy  new*  and  rifing  Church  by  the  diffufion  of  tongues, 
fo  that  the  thing  which  had  been  for  a  condemnation  fhould  be  for  a  reward, 
and  that  Thou  (houldft  by  the  fame  means  build  up  faith  by  which  Thou 
hadft  deftroyed  vanity :  grant  upon  this  congregation  of  Thy  family  the 
advent  of  Thy  Holy  Ghost,  Whom  Thou  didft  promife,  and  Whom 
Thou  didft  beftow.  And  grant  that  He  may  at  the  fame  time  fcatter  all  en- 
deavours after  fuch  things  as  are  contrary  to  Thee,  and  accumulate  the  merit 
of  fanftification.      And  that  Thou  mayeft  be  the  Rewarder  in  the  promife, 

•  We  read  uovitatem  for  tumitate. 


And  Oratio  ad  Pacem. 


^S3 


Who  waft  the  Promlfer  In  the  reward.  That  Thy  Church,  kindled  by  His 
fire,  may  in  Him  hold  the  true  faith,  from  Whom  (he  hath  received  all  truth. 
And  that  He  may  infcribe  in  the  heavenly  pages  the  names  of  them  that 
offer,  and  may  vouchfafe  to  grant  reft  to  the  departed,  Who  in  the  unity  of 
Deity  remaineth  ever  equal  to  Thee. 

The  petition  for  the  offerers  and  for  the  departed  faithful  is 
almojl  always  exprejjed  in  this  prayer.  So  it  is  in  the  Gallican 
Ufe  :  though  in  the  latter  the  petition  for  the  departed  is  not 
invariably  given.  As,  for  example,  in  a  M'tjfa  in  'Jejunio 
printed  by  Thomajius  : — 

Let  Thy  venerable  grace,  O  Lord,  both  exercife  us  in  holy  fafting,  and 
make  us  more  meet  for  the  celeftial  myfteries ;  and  grant  that  the  names 
which  we  have  recited  may  be  infcribed  by  the  heavenly  handwriting  in  the 
book  of  life. 

Mone's  examples  generally  have  the  prayer  for  the  departed  ; 
as  this  in  Majs  No.  2,  which  is  partly  corrupt : — 

Recitata  nomina  Dominus  benedicat,  et  accepta  fit  Domino  uti  hujus  ob- 
latio  noftrllque  precibus  interceflio  fuffragetur,  fpiritibus  quoque  karorum 
noftrorum  laetis  fedibus  conquiefcant,  et  primae  Refurreftionis  gaudia  confe- 
quantur. 

The  Mozarabic  prayer  always  ends  thus  : — 

/?.  Amen.  Prieji.  Becaufe  Thou  art  the  Life  of  the  living,  the  Health 
of  the  fick,  and  the  Reft  of  all  the  faithful  departed  for  eternal  ages  of 
ages.     R.  Amen. 

Next  follows  the  Oratio  ad  Pacem,  or  which  precedes  the  giv- 
ing of  the  Peace  :  and  it  has  the  fame  name  in  the  Gallican  book. 
Theje  two  rites  agree  with  each  other,  therefore,  in  this  very  im- 
portant particular :  the  giving  of  the  Peace  before,  while  the 
Roman,  Ambrojian,  and  African*  defer  it  till  after,  the  conse- 
cration. Nothing,  except  the  Illation^  Jhows  fo  wonderfully 
the  fertility  of  the  Mozarabic  Rite,  as  the  variety  of  the  prayers 
ad  Pacem ;  all  on  one  fubjefi,  and  all  in  one  form.  Let  us  take 
theje  examples.  On  the  firjl  Sunday  in  Lent,  the  Gojpel  having 
'  been  that  of  the  woman  of  Samaria : — 

Ad  Pacem.  Saviour  of  the  world.  Word  of  the  eternal  Father,  Who, 
after  receiving  the  faith  of  the  woman,  didft  abide  with  the  Samaritans  two 
days  at  their  requeft:  that  under  the  type  of  thofe  two  days  might  myftically 
be  commended  the  number  of  the  two  precepts,  that  is,  love  to  God,  and 

•  This  is  clear  from  S.  Auguftine :  "  Poft  fanftificationem  facrificli  dici- 
mus  Orationem  Dominicam,  poft  ipfam  Pax  Fobis,  et  ofculantur  fe  Chrif- 
tiani  in  ofculo  fanfto." — Serm.  127.     Ed.  Maur. 


154  Oratio  ad  Pacem. 

love  to  our  neighbour:  cleanfe  our  heart  from  all  crime,  and  from  all 
blindnefs  of  ignorance  ;  that  we,  preparing  for  Thee  a  moft  pure  manfion 
in  our  fouls,  may  obtain  from  Thee,  as  they  obtained,  and  retain  in  very 
deed  the  love  of  our  neighbour  ;  whereby  we  may  be  able  to  come  to  Thee, 
and  to  know  in  every  way  Thy  love,  with  which  we  may  attain  to  the  joys 
of  life  everlafting. 

On  Maundy  ThurJHay  : — 

Almighty  Christ,  our  Peace,  grant  to  us  the  kifs  of  fincere  peace,  that 
we  may  not  be  guilty  with  the  traitor  Judas,  but  may  merit  to  be  found  the 
difciples  of  peace. 

On  Michaelmas-day  : — 

Christ,  the  Son  of  God,  Who  by  the  myftery  of  Thy  Incarnation  haft 
united  the  rupture  of  peace,  which  that  evil  fpirit  of  wickednefs  had  caft  be- 
twixt angels  and  men,  fo  that  the  angels,  who  never  fell,  fhould  acknowledge 
men,  re-made  by  Thee  according  to  grace,  for  their  fellow-fervants,  whom 
beforehand  they  held  for  outcafts  on  account  of  their  fault ;  and  they  who, 
in  old  times,  did  not  refufe  to  be  adored,  fhould  afterwards,*  with  a  loud 
voice,  forbid  any  fuch  worftiip  :  we,  redeemed  by  fuch  mercy,  befeech  Thee 
that  we  may  not  be  again  deceived,  and  fall  in  our  old  guilt ;  but  that  we 
may  fo  preferve  the  renovation  of  Baptifm  in  faith  and  deed,  as  that  we  may 
ever  ftudy  to  remain  bound  together  with  the  fellowfhip  of  Thy  holy 
Angels. 

Here  is  the  Oratio  ad  Pacem  for  Palm  Sunday  in  a  Gallican 
Mijal  :t— 

Thou  That  art  Thyfelf  the  Lord  and  Framer  of  all  things,  dearly  loving 
and  loved  by  Thy  creatures,  for  Whom  Martha  labours,  Whofe  feet  Mary 
wafties,  with  Whom  Lazarus,  raifed  from  the  dead,  fits  down  to  meat,  (for 
the  whole  houfe  is  full  of  love :)  grant  to  Thy  people  thus  to  exercife  them- 
felves  in  love,  that  they  may  remain  united  with  Thee  by  peace.  Excite  in 
us  thofe  tears  which  Mary,  of  her  much  love,  poured  forth  }  make  our  prayer 
to  fend  forth  a  fweet  favour,  as  the  ointment  of  fpikenard  which  Mary 
poured  upon  Thy  facred  feet  j  that  by  our  kiffes,  mutually  given,  we  may 
obtain  that  peace  which  Mary  gained  by  kiffing  the  feet  of  her  Redeemer. 

The  Mozarabic  prayer  ended  : — 

R.  Amen.  Priejl.  For  Thou  art  our  true  peace  and  unbroken  love,  and 
liveft  and  reigneft  with  the  Father  and  the  Holy  Ghost,J  one  God  for 
ages  of  ages.     Amen. 

•  The  reference  is,  of  courfe,  to  the  allowance  of  Daniel's  worfliip  by  the 
angel,  when  that  of  S.  John  was  forbidden.     So  the  Ambrofian  Hymn : — 

Tremunt  videntes  Angeli 

Verfam  vicem  mortalium : 

Culpat  caro,  purgat  caro, 

Regnat  Deus,  Dei  caro. 
■f-  Thomas.  0pp.  tom,  vi.  p.  276. 
J  It  is  now  corruptly  read,  "  vivis  tecum,  et  regnas  cum  Spiritu  Sanfto." 


Commencement  of  the  Anaphora.  155 

The  Priejl  now  proceeds  : — 

The  grace  of  the  Father  Almighty,  the  peace  and  love  of  our  Lord 
Jesus  Christ,  and  the  communication  of  the  Holy  Ghost,  be  with  us 
all. 

Choir.  And  with  all  of  good-will. 

Frieft.  As  ye  ftand,  give  the  peace. 

/?.  Peace  I  leave  you  j  My  peace  I  give  unto  you  ;  not  as  the  world  giv- 
eth,  give  I  unto  you. 

V.  A  new  commandment  give  I  unto  you,  that  ye  love  one  another. 

R.  Peace  I  leave,  &c. 

V.  Glory  and  honour  be  to  the  Father,  &c. 

K.  Peace  I  leave,  &c. 

While  this  is  fung,  the  Priejl  Jays  : — 

Receive  the  kifs  of  peace  and  love,  that  ye  may  be  fit  for  the  holy  myfte- 
ries  of  God. 

And,  according  to  the  ancient  uje,  the  people  then  gave  the  kijs. 
The  Priejl  continues  : — 

I  will  go  unto  the  altar  of  God. 

R.  Unto  God,  Who  rejoiceth  my  youth. 

Although  in  the  Eajlern  Church  the  Anaphora  commences 
with  the  Salutation  of  the  Priejl,  "  The  grace  of  GOD  the  FA- 
THER," &c.,  yet,  as  this  Jalutation  precedes  in  the  Mozarabic 
Ritual  the  KiJs,  it  cannot  here  be  held  the  true  beginning  of  the 
anaphora.  The  latter  mujl  be  conjidered  as  commencing  with 
the  next  verjide  : — 

Frieft,  Your  ears  to  the  Lord.* 
Feople.  We  have  them  to  the  Lord. 
Frieft.  Lift  up  your  hearts. 
Feople.  We  lift  them  up  to  the  Lord. 

Frieft.  To  God,  and  our  Lord  Jesus  Christ,  the  Son  of  God,  Who 
is  in  heaven,  let  us  render  worthy  praifes  and  worthy  thanks. 
Feople.  It  is  meet  and  right. 

The  firjl  and  Jingular  exhortation  is  now  peculiar  to  Spain  ; 
the  rejl  of  the  Jentences  agree  with  the  general  uJe  of  other 
Churches.     And  thus  we  are  brought  to  the  Illation. 

The  Preface,  Illation^  or  Immolation^  finds  its  two  extremes 
in  the  Mozaralsic  and  Oriental  ujes.  The  latter  has  but  one 
Preface  on  all  occajions  ;  the  former  has  a  proper  Preface  for 
every  great  Majs,  and  in  that  agrees  with  the   Gallican  and 

*  It  is  plain  from  a  paffage  in  S.  Ifidore,  Offic.  lib.  ii.  cap.  8,  that  this 
exclamation  was  in  former  times  faid  by  the  Deacon,  and  was  merely  prefa- 
tory to  the  Surfeim  cor  da. 


156  'I'he  Chrijimas  Illation, 

Ambrojlan  books.  The  earliejl  Roman  Ufe  is  difputed.  It 
would  feem  that  all  the  principal  fejlivals,  but  they  only,  had 
a  proper  preface.  S.  Pelagius  II.  reduced  the  number  to  nine  ; 
S.  Gregory  the  Great  added  a  Preface  of  S.  Andrew,  not  now 
in  uje  ;  Urban  II,  in  the  Council  of  Clermont,  added  a  tenth. 
The  German  Church,  up  to  A.  D.  900  or  looo,  ufed  a  good 
number  of  prefaces,  though  by  no  means  a  different  one  for 
every  day  ;  and  the  Cluniacs  employ,  at  the  prejent  time,  more 
than  thoje  given  in  the  Roman  Mijjal. 

It  is  in  the  Illation  that  the  full  richnejs  and  variety  of  the 
Mozarabic  Office  is  bejl  feen.  There  are  in  the  pre/ent  book 
66  Illations  de  Tempore y  65  of  particular  Saints,  10  of  the  common 
of  jaints,  and  15  of  votive  majjes  ;  in  all,  156.  Almojl  all  are 
fine,  many  are  of  firjl-rate  excellence  ;  and  we  Jcarcely  know 
where  a  preacher,  wijhing  to  treat  any  particular  Jubje^,  could 
find  it  more  fully,  more  pointedly,  more  neatly,  more  beautifully 
treated,  than  in  the  Mozarabic  Illatio.  We  will  now  give  Jbme 
Jpecimens  ;  they  will,  we  believe,  be  new  to  mojl  of  our  readers. 
We  will  begin  with  that  on  Chrijlmas-day ;  a  remarkable  contrajl 
with  the  prejent  worjhip  paid  by  Spain  to  the  Blejjed  Virgin  : — 

It  is  meet  and  right,  moft  merciful  Father,  that  we  fhould  render  to  Thine 
omnipotence  and  loving-kindnefs  that  which  Thou  haft  enabled  us  to  beftow. 
Becaufe  on  this  day,  after  long  time,  but  no  long  time  ago,*  He  Whof  be- 
longed always  to  Thee  and  to  Himfelf,  Christ  Jesus,  Thine  only-begotten 
Son,  is  born  to  us.  He  was  made  the  Son  of  His  handmaiden,  the  Lord  of 
His  mother.  The  birth  of  Mary  5  the  fruit  of  the  Church.  By  the  one  He 
is  produced  ;  by  the  other  He  is  received.  He  That  as  an  Infant  comes  forth 
from  the  one,  is  fet  forth  as  the  Wonderful  by  the  other.  The  one  pro- 
duced falvation  for  the  peoples}  the  other  the  peoples  themfelves.  The 
one  bore  the  Life  in  her  womb ;  the  other  in  her  laver.  In  the  limbs  of  the 
one  Christ  is  infiifedj  by  the  waters  of  the  other  Christ  is  indued.  By  the 
one  He  That  was  is  born ;  by  the  other  he  that  had  perifhed  is  found.  J  In 
the  one  the  Redeemer  of  the  nations  is  quickened  ;  in  the  other  the  nations 
are  vivified.  By  the  one  He  came,  that  He  might  take  away  fins ;  by  the 
other  He  took  away  the  fins  for  the  which  He  came.  By  the  one  He  deplored§ 
us  ;  by  the  other  He  cured  us.  In  the  one  an  infant,  in  the  other  a  giant ; 
in  the  one  an  exile,  in  the  other  a  conqueror.  By  the  one  He  handled 
toys ;  by  the  other  He  fubdued  kingdoms.  The  one  He  foothed  with  the 
winningnefs  of  a  child  ,  the  other  He  betrothed  with  the  fidelity  of  a  Bride- 
groom. Laftly,  the  tokens  of  His  precious  love  exift  uncorrupted.  The 
Bridegroom  gave  for  gifts  to  His  Bride  living  waters,l|  whereby  fhe  might 

*  Notice  the  great  antiquity  of  the  prefcnt  Illatio,  from  this  moft  venerable 
exprefTion. 

f  The  book,  corruptly,  qua. 

J  The  antithefis  cannot  be  preferved  in  Englifti :  •*  Per  illam,  qui  erat, 
nafcitur ;  per  iftam,  qui  perieral,  invenitur." 

§  Ploravit ;  but  the  reading  feems  corrupt. 

II  Id  eft,  Chriftus  Ecclefia,  add  the  printed  books  ;  but  it  is  manifeftly  the 
reception  of  a  glofs  into  the  text. 


Illation  for  Maundy  Thurfday  157 

once  for  all  be  waftied  to  obtain  the  merit  of  pleafmg  Him.  He  gave  her  the 
oil  of  gladnefs,  that  fhe  might  be  anointed  with  the  fweet  ointment  of 
chrifra.  He  called  her  to  His  table,  and  fatisfied  her  with  the  richnefs  of 
wheat.  He  filled  her  with  the  wine  of  fweetnefs.  He  put  upon  her  the 
ornament  of  righteoufnefs.  He  gave  her  the  golden  vefture  of  virtues, 
wrought  about  with  divers  colours.  He  laid  down  His  life  for  her.  He, 
having  conquered,  and  about  to  reign,  exhibited  for  her  dowry  the  fpoils 
of  death,  by  Him  undergone,  by  Him  cruflied.  He  bellowed  His  own  felf 
upon  her  in  food,  and  drink,  and  clothing.  He  promifed  her  that  He  would 
give  to  her  an  eternal  kingdom.  He  engaged  that  He  would  place  her  as 
queen  on  His  right  hand.*  He  granted  to  her  alfo  that  which  was  granted 
to  His  mother,  to  be  filled,  yet  not  to  be  violated  ;  to  bring  forth,  yet  not  to 
be  corrupted;  to  the  one  once,  to  the  other  ever;  to  fit  as  a  bride  in  the 
bridechamber  of  lovelinefs,  and  to  multiply  her  fons  with  the  bofom  of  piety. 
That  her  children  ftiould  be  fruitful,f  not  corrupted  in  their  will.  Thus 
fhe,  enriched  by  Him,  and  in  Him,  returns  humble  gifts  to  her  Bridegroom 
and  Lord.  She  offers  to  Him  thus  much  of  her  own,J  that  Ihe  hath  believed; 
and  thus  much  from  His  example,  that  Ihe  hath  loved  in  return.  Of  His 
own  gift,  that  Ihe  could  do  that  which  fhe  would  ;  that  fhe  would  do  that 
which  fhe  could.  She  hath  given  to  Him,  as  rofes,  the  martyrs  :  as  lilies, 
the  virgins ;  as  violets,  the  continent.  Thefe  things  fhe  fent§  to  Him,  con- 
ferred by  the  coft  of  her  toil,  by  the  Apoftles,  the  minifters  of  His  will.  Where- 
fore now,  ftanding  at  His  right  hand  in  happy  and  glorious  perennity,  fhe 
with  all  angels,  praifes  and  lauds  Him  That  reigneth  with  Thee,  Almighty 
Father, and  with  the  Holy  Ghost,  faying:  R.  Holy,  Holy,  Holy,  &c. 

For  Maundy  Thurfday  : — 

It  is  meet  and  right  that  we  fhould  render  thanks  to  Thee,  Holy  Lord, 
Almighty  Father,  and  to  Jesus  Christ,  Thy  Son,  Whofe  incarnation 
gathers  us  into  one,  Whofe  humility  fets  us  up,  Whofe  betrayal  loofes  us, 
Whofe  Paffion  redeems  us,  Whofe  Crofs  faves  us,  Whofe  blood  cleanfes 
us,  Whofe  flefh  nourifhesus.  Who  gave  Himfelf  up  for  us  to-day,  and  loofed 
the  chains  of  our  guilt ;  Who,  for  the  commendation  to  the  faithful  of  His 
goodnefs,  and  the  magnifying  of  His  humility,  did  not  difdain  to  wafh  even 
His  betrayer's  feet,  whofe  hands  He  even  then  forefaw  engaged  in  wicked- 
nefs.  But  what  wonder  if,  while  approaching  a  voluntary  death.  He, 
fulfilling  the  miniftry  of  a  fervant,  laid  afide  His  garments.  Who,  when 
He  was  in  the  form  of  GoD,  emptied  Himfelf?  What  wonder  if  He  girt 
Himfelf  with  a  towel.  Who,  when  he  was  in  the  form  of  GoD,  was  found 
in  fafhion  as  a  man  ?  What  wonder  if  He  poured  water  into  a  bafin  that 
He  might  wafh  the  feet  of  His  difciples.  Who  poured  forth  His  blood  on 
the  earth,  that  He  might  wafh  away  the  uncleannefs  of  finners  ?  What 
wonder  if  with  the  towel  wherewith  He  was  girded  He  wiped  the  feet  that 
He  had  wafhed.  Who,  in  the  flefh  which  He  had  affumed,  confirmed  the 


•  Notice  the  application  of  that  text  to  the  Church,  which  has  generally- 
been  applied  to  S.  Mary. 

•f-  The  antithefis  is  neceffarily  loft  :  "  foetofam  efTe  prolem,  non  foetidam." 

X  The  Semi-Pelagianifm  of  this  claufe  might  be  expefted  in  a  Church 
which  had  fo  clofe  a  connexion  with  fuch  writers  as  S.  Fauftus  of  Riez,  and 
Caffian. 

§  The  book  has  illam ;  but  it  is  plainly  the  Church  which  fends  thefe 
gifts  to  her  Lord,  not  Christ  to  the  Church. 


158  Illation  for  S.  Genefius. 

footfteps  of  the  Evangelifts  ?  And  that  He  might  gird  Himfelf  with  the 
towel,  He  put  off  the  garments  which  He  had  ;  but  that  He  might  take  the 
form  of  a  fervant,  when  He  emptied  Himfelf,  He  laid  not  that  afide  which 
He  had,  but  affumed  that  which  He  had  not.  When  He  was  about 
to  be  crucified.  He  was  indeed  (tripped  of  His  raiment ;  and  when  He  was 
dead.  He  was  wrapped  in  linen  clothes ;  and  all  this  His  paflion  is  made  the 
purification  of  believers.  When  He  was  therefore  about  to  fuffer  death.  He 
exhibited  aforehand  obedience.  Not  only  to  them  for  whom  He  had  come 
to  endure  death,  but  to  him  who  was  about  to  betray  Him  to  death.  For 
fuch  is  the  benefit  of  the  humility  of  man,  that  the  fublimity  of  GoD  com- 
mended it  by  His  example.  Becaufe  proud  man  would  have  perifhed  for 
ever,  unlefs  a  humble  God  had  found  him.  That  he  who  had  been  loft 
through  the  pride  of  the  Deceiver,  might  be  faved  by  the  humility  of  the 
moft  merciful  Redeemer.  To  whom,  as  is  meet,  all  Angels  and  Archangels 
ceafe  not  daily  to  cry,  faying  with  one  voice  :  R.  Holy. 

The  following  is  of  a  different  kind  ;  it  is  for  the  fejlival  of 
S.  Genejius,*  who  received  the  crown  of  martyrdom  while  yet  a 
catechumen : — 

It  is  meet  and  right  that  we  Hiould  render  thanks  to  Thee,  Holy  Lord, 
Eternal  Father,  Almighty  God,  in  honour  of  Thy  Saints;  but  chiefly  in 
that  of  Thy  holy  and  moft  blefled  martyr,  Genefius,  whofe  glorious  viftory 
over  the  world,  as  on  this  day,  the  univerfal  Church  celebrates  with  feftal  ex- 
ultation ;  who,  while  ftill  a  catechumen,  and  not  as  yet  wafhed  by  the  myftery 
of  the  falutary  wave,  detefting  the  malice  of  a  facrilegious  fellow-foldier, 
and  not  fuffering  that  wicked  edifts  fhould  be  imprinted  in  innocent  wax, 
rejefted  the  bloody  laws  that  proceeded  from  an  impious  mouth,  repudiated 
them  with  his  hand,  retreated  from  the  office  which  he  heardf  appointed  to 
him,  withdrew  his  pious  hand  from  J  commencing  the  tafk,  as  he  would  have 
withdrawn  it  from  facrificing  ;  and  his  mind,  devoted  to  God,  fhuddered  to 
infcribe  on  the  wax  facrilegious  words.  Who,  when  the  weight  of  perfecu- 
tion  preflied  upon  him,  and  the  minifters  of  the  devil  were  in  purfuit,  pre- 
paring his  mind  for  heaven,  gave  his  body  to  the  Rhine,  as  if  feeking  in  it 
the  facrament  of  the  Jordan,  and  carried  to  the  further  bank  the  body  of  a 
martyr,  that  he  might  render  one  illuftrious  by  his  body,  the  other  with  his 
blood.  And  thus,  therefore,  filled  with  Thy  grace,  O  Lord,  preceding 
the  inftitutes  of  faith  by  the  fpirit  of  faith,  not  yet  having  received  baptifm, 
he  was  hallowed  amidft  the  very  head-quarters  §  of  religion.  The  laws  of 
God  were  not  yet  manifefted  to  him,  and  he  was  already  full  of  GoD.  Not 
yet  confcious  of  the  facraments,  and  himfelf  already  forechofen  as  a  facrifice. 
Not  yet  fet  free  by  the  LoRD,  and  already  chofen  as  a  witnefs  for  GoD. 
Not  yet  called  by  a  public  profeflion  to  grace,  and  already  hurried  to  the 
crown ;  for  he  was  adopted  before  he  was  regenerate.  He  never  entered 
the  water  of  the  font,  but  was  fprinkled  with  the  fount  that  proceeded  from 
himfelf.  He  is  baptized  in  blood ;  he  is  regenerate  by  death  ;  he  is  ab- 
folved  by  condemnation;  he  is  confecrated  by  the  fword.  Happy  he  who 
merited  to  be  baptized  by  fuch  a  baptifm,  by  which  he  fhould  both  blot  out 
original  fin,  and  never  lofe  that  which  blood  of  this  kind  had  beftowed  ;  that 

*  Auguft  25.  f  We  read,  audita  refugit  officio. 

\  "  Ab  incipiendo,  tanquam  a  facrificando."  Arevalus  fuggefts,  and 
perhaps  correftly,  ab  infcribendo. 

§  "  Inter  ipfa  eft  religionis  principia  confecratus."  We  take  the  word 
principia  in  its  military  fenfe,  and  underftand  it  to  refer  to  water,  which,  as  the 
origin  and  birthplace  of  faith,  may  be  fo  termed. 


The  Illation y  No.  V.  of  Mone,  159 

no  after  fault  fhould  defile  that  which  the  fountain  of  blood  had  cleanfed ; 
who,  in  himfelf,  by  faith  clofed,  by  faith  condemned,  the  gate  of  fins;  who 
in  himfelf,  by  the  outpouring  of  blood,  accomplifhed  with  a  double  gift  the 
facraments  of  baptifm  ;  who  was  not  dipped  in  the  font,  but  waflied  in  his 
paffion,  by  the  gift  of  our  Lord  Jesus  Christ:  Whom  all  the  Angels 
together  praife,  thus  faying :  R.  Holy. 

We  add  one  more  example  from  the  Common  of  Martyrs  : — 

It  is  meet  and  right  that  we  fliould  render  thanks  to  Thee,  God  of 
Angels,  God  of  Martyrs,  and  that  we  Ihould  with  ineftimable  joy  fet  forth 
their  paflions,  the  triumph  of  Thy  fervants,  the  joy  of  happy  angels.  For 
who  can  worthily  relate  the  myftery  of  this  depth,  where  from  punilhment  is 
born  beatitude,  from  ignominy  fprings  glory,  where  life  is  perfefted  from  death  ! 
O  myftic  fecret  of  religion,  where  to  be  flain  is  praife,  and  to  have  flain  is 
damnation  !  O  moft  facred  war,  wherein  the  one  appears  to  be  flain,  and 
the  other  is  flain  !  O  efpecial  conflift,  wherein  the  murderer,  by  the  death  of 
the  vi6lim,  deftroys  himfelf!  The  devil  kindles  the  perfecutor  by  the  fury  of 
cruelty  :  CHRIST  fuccours  the  perfecuted  by  the  virtue  of  patience  !  With 
the  murderer  Satan  is  puniftied  :  with  the  murdered  Christ  exults.  The 
devil  precipitates  with  himfelf  his  minifter  to  Gehenna:  Christ  conveys 
His  martyrs  to  the  celeltial  kingdoms.  To  Whom,  as  is  meet,  all  Angels 
and  Archangels  ceafe  not  to  cry,  thus  faying  :  R.  Holy. 

We  will  now  give,  as  an  example  of  the  Immolation  in  the 
Gallican  Mafs,  the  very  remarkable  No.  5  of  Mone  ;  which,  it 
will  be  remembered,  is  Juppojed  by  that  critic  to  be  of  the  fecond 
century.  It  is,  however,  Jo  very  corrupt,  Jo  extremely  involved, 
and  the  punctuation  Jo  jingular,  that  we  will  not  pledge  our- 
Jelves  always  to  have  dijcovered  what  is  the  exaS  meaning. 
Mone  has  tried  to  explain  jbme  of  the  difficult  pajjages ;  but 
Jbme  that  are  equally  perplexed  he  has  left  untouched.  The 
commencement  is  imperfeft. 

debtors  to  grace,  we  vena-  res  gratise  debitores,  jugi 

rate  perpetually  and  uninterruptedly  5  continuatione,  veneremur  ;  feu  cum 
whether  we  facrifice  at  the  facred  al-  ^^^j.^^  ^^^^^  ^^^^^  adolemus  altaria, 
tars  with  public  prayers,  or  whether,      |.  ^   .        . 

pondering  in  the  fecret  recefl-es  of  our  five  cum  fecretis  mentmm  penetra- 
hearts  Thy  deeds,  ineffable  by  words,  libus  ineffabilia  difta*  quae  fecens, 
we  cherifti  them  with  quiet  love.  For  seftimantes  tacito  fovemus  adfe6hi, 
juft  are  Thy  ways,  O  King  of  na-  juftje  enim  voxf  tuae  Rex  gentium, 
tions.    Who  ftiall  not  fear  Thee,  and  -^  ^^^  timebit,  et  magnificabit  no- 

glorify  Thy  Name  ?  As  yet  we  have  ^^ntuum  ?  null^quidem  nobis  adhuc 
no  lyres  that  relound.    i  hy  bamts,  ^  .    _ .     .       . '.    . 

who  by  the  perfeverant  concord  of  cythare  perfonant ;  fanfti  tui,  qm  bef- 
virtues  have  conquered  the  Beaft  of  tiam  faeculi  hujus,  concordia  virtutum 
this  world,  [may  join  in  the  Song  of  perfeverante  vicerunt  J  nullum  de 
Mofes  and  the  Lamb  :  but}  we  have  nobis  Moyfi  §  canticum,  qui  inter 
no  Song  of  Mofes,  who  are  as  yet  ^^^^^  ^jj^u^.  jf^j^s  fge^uli  volutamur. 
rolled  among  the  floods  of  this  world. 

*  We  read  di^u.  f  Clearly  a  miftake  for  'via. 

X  Something  is  wanting  here,  where  the  palimpfeft  is  cut  into  a  new  leaf. 
We  have  fuggefted  a  few  words  which  feem  to  carry  on  the  fenfe. 

^  Mone  rightly  obferves  that  this  is  the  genitive  cafe. 


i6o 


No.  V.  of  Mone, 


We  have  no  voice  of  Angels,  un- 
lefs  perchance  they  (/.  e.  thofe  hea- 
venly fpirits)  may  praife  us,  who  may 
probably  be  prefent  veith  us  when  we 
confecrate  the  Body  and  Blood  of 
Thy  moft  dearly  beloved  Son.  Yet 
have  we  a  pious  care  for  the  people, 
and  holy  prayer  for  the  falvation  of 
the  multitude.  And  if  the  mind, 
intent  on  the  divine  worfhip,  cannot 
fet  forth  in  full  the  majefty  of  fuch  a 
work,  yet  it  endeavours  to  frequent 
the  ufe  of  the  benefit  that  is  allowed. 
For  who  can  with  perfunftory  fenfe 
pafs  over  Thy  divine  gifts  ?  Thou 
into  corruptible  (lime  and  foluble  clay 
didft  vouchfafe  to  breathe  the  breath 
of  life :  Thou  madeft  that  to  be  man 
which  is  flime ;  and  the  mortal  mate- 
rial Thou  didft  vivify  with  the  fpi- 
ritual  vigour  of  nature  into  Thine 
image  and  fimilitude,  that  fiery  vigour 
mightanimate  within  the  torpid  earth 
and  the  dull  clay ;  and  by  the  agile  mo- 
tion of  the  warm  vein  our  flefh  might 
be  quickened.  What  are  we,  and 
how  much  have  we  deferved  ?  For 
this  clay  Thy  laws,  for  this  clay  the 
oracles  of  the  prophets,  for  this  clay 
the  miniftries  of  angels,  as  foldiers 
have  rendered  fervice.  For  this  clay 
the  Lord  Jesus  Himfelf,  pitying 
human  labours,  triumphed  in  the 
crofs  of  His  Body.  Why  fliould  I 
tell  how,  at  the  aflies  of  Thy  Mar- 
tyrs, the  incorporeal  powers  are  tor- 


Nulla  vox  Angelorum  nifi  forte 
laudare*  nos  pofTunt,  qui  adefle  nobis 
poflent,  cum  fili  tui  deleftiffimi  cor- 
pus confecramus  et  fanguinem,  fed 
pia  cura  pro  populo,  et  fanfta  pro 
falute  plebis  oratio.  et  mens  cultui 
intenta  divino  fi  non  poteft  maiefta- 
tem  tanti  operis  explecare,  nititur 
tamen  ufum  concefli  muneris  frequen- 
tare,  quis  enim  poflit  perfunftorio 
fenfu,  divina  tua  praeterire  munera,  tu 
corruptibili  limo  lutoque  folubili  fpi- 
rituf  vitas  infufflare  dignatus  es, 
hominem  fecifti  efle  quod  limos  eft. 
materiamque  mortalem,  ad  imaginem 
fimilitudinemque  tuam  fpiritali  vivi- 
ficafti  vigore  naturae,  ut  pigram 
humum  hebetemque  limum  igneus 
vigor,  intus  animaret.  agilifque  |  mo- 
tio  venae  tepentis.  caro  noftra  vivefce- 
ret,  quid  furaus.  et  quantum  eruemus§ 
huic  limo  leges,  huic  limo  profeta- 
rum  oracula  angelorum  minifteria 
militarunt,  huic  limo  ipfe  dominus 
Jhefus  labores  miferatus  humanos 
cruce  fui  corporis  triumfavit,  quid 
loquar  ad  tuorum  cineres  torqueri 
incorporeas  II  poteftates,  urit  hie  li- 


•  This  IS  an  extremely  difficult  pafTage.  Mone  wants  to  read  nifi  laudare 
nos  POSSUMUS,  but  the  fenfe  he  would  attach  to  his  alteration  does  notfeem 
very  clear.  We  think  that  the  reading  of  the  text  may  poffibly  be  explained 
as  in  our  tranflation.  The  qui  adejfe  nobis  pojfent  is,  to  our  minds,  one  of  the 
moft  convincing  proofs  of  the  great  antiquity  of  this  Mafs. 

•f-  "  Fiir  den  Ace.   Die  Abkiirzung  fefilt,"  fays  Mone.    But  he  is  wrong. 
It  is  the  common  ufe  of  the  ablative  for  the  accufative,  which  occurs  fifty 
tinres  in  the  Mozarabic  hymns,  and  in  the  writings  of  fouthem  Gaul — 
e.g.  Medio  noftis  tempore 
Per  voce  evangelica 
Venturus  Sponfus  creditur, 
Regni  coeleftis  conditor. 

A  corruption  which  has  engraved  itfelf  on  the  fouthem  Romanic  languages, 
both  in  the  fecond  and  third  Latin  declenfion,  as  Sando  for  San£l«j,  call^ 
for  call//,  virtual?  for  y'lrttus. 

J  We  read  agili. 

\  Mone  fuggefts  erimus  or  meruimus.     The  latter  is  probably  right. 

II  Anxious  to  draw  the  parallel  between  the  Martyrs  of  Lyons  and  the 


-^•^.176.  -        i6i 

'"u"*^'^u      ™s   clay   burns    thofe  mus  quos  flamma  non  tangit,  torquet 

whom  the  name  touches  not:  thefe  c    -u                     ,             o   »       n 

afhes  torment  thole  whom  the  tor-  ^^""'''^  "1"°'  ""S"l3e  poena  non  inve- 

ture  of  the  hook  cannot  reach  :  their  "'*•  ^uditur  gemitusquorum  tormenta 

groans  are  heard,  although  we  behold  non  cernimus   et  hsec  quam  magna 

not  their  torments.     And  thefe*  fo  „-„„•  i^u„,-             •     •   /-i          i 

great  rewards  of  a  little  labour.  It  is  P"^/  ^^!"^"'  P'^^'"'"'  '"^^^'^  ^°'"P*^'' 

a  wretched  pleafure  which  rejefts.  ^^°^  ^'^'^  mifera  caro.  quid  fibi  in- 

Miferable  flefh !  what  does  it  grudge  videt.  de  ccelo   fe  revocat,  et   lute 

itfelf !     It  calls  iffelf  back  from  hea-  .-eddit.  nee  hocmirum  fit  erraprsepon- 

ven,  and  gives  itlelr  again  to  clay.  ,          r  <       ■          ,      . 

Nor.  would  this  be  ftrange   If  earth  "^"^l"  ^^"^  ^"'^  ^"  domine  deus  pater 

had  the  preponderance.     But  fince  omnipotens,  In  tul  unigeniti  levatus 

Thou,  Lord  God  Father  Almighty,  corpore  coelumnos  feparare  juffifti.  ne 

haft  commanded  us,  raifed  up  In  the  r         •      .     •       •          ,.       .^   . 

Body  of  Thy  Son,  to  refeek  heaven,  *1"*^°  P^*'^'  +  ^'  P""'^'  "°'''^  ™'^e"- 

let  not,  I  befeech  Thee,  Thy  mercy  cordlam  tuam  fatis  fit  quod  Inclufa 

to  us  be  loft.     Let  it  be  enough  that  corpore  anima  in  leges  mifera  tranfit 

the  foul,  ftiut  up  within  the  body.  i-                    •                              .  * 

(T          u                 J         1-       1     -^  alienas  generis  poena  communi  I  pro 

palles,  unhappy,   under   alien  laws,  &            r                          +  r 

Conteftatio  as  clofe  as  poffible,  Mone  has  here  recourfe  to  one  of  the  moft 
extraordinary  Interpretations  which  ever  entered  a  fcholar's  head.  He  will 
have  incorporea  either  to  mean  corporea,  or  to  be  afalfe  reading  for  it ;  and 
potejiates  to  mean  the  magijirates  !  becaufe  in  the  celebrated  letter  of  the 
Church  of  Lyons  they  are  called  l^ova-iai.  He  fays,  "  Will  man  incorporea 
potejiates  durch  Teufel  und  nicht  durch  weltliche  Machthaber,  erklaren,  fo  ift 
incorporex  in  diefer  Verbindung  fehr  fremdartig"  (not  half  fo  ftrange  as  cor- 
porea  applied  In  the  other  fenle),  "  und  das  Relativum  quos  der  folgenden 
Satze  pasft  nicht  darer,  weil  es  mafc.  ift."  (Why  may  it  not  exa6tly  as  well 
refer  to  diabolos  orfpiritus,  as  to  magiftratus  ?)  "  Wie  konnte  man  auch  von 
den  Teufeln  fagen,  quos  flamma  non  tangit,  da  diefes  Bibel  oftenbar  wieder- 
fpricht  ?  "  The  paflage  does  not  fpeak  of  any  flame  :  It  fimply  fpeaks  of 
the  material  fire  which  confumed  the  Martyrs  ; — and  that  did  not  touch  the 
devils.  Mone  here  fees  a  reference  to  the  fix  days  and  nights  In  which  the 
bodies  of  the  Martyrs  lay  unburied,  and  to  their  then  being  burnt,  and  the  afties 
caft  into  the  Rhone.  But  how  can  it  be  faid  that  the  magiftrates  were  tor- 
tured or  burnt  by  thefe  remains  ?  how  can  It  be  faid  of  the  city  officials, 
"  auditus  gemltus,  quorum  tormenta  non  cernimus?"  whereas.  If  applied  to 
the  carting  out  of  evil  fpirits  by  the  relics  of  the  Martyrs,  the  whole  fenfe  is 
perfectly  clear.  In  faft,  how  almoft  Impofliible  Is  it  that  incorporea  fhould  have 
been  written  for  corporea ;  and  If  It  were,  who  ever  heard  of  corporea  po- 
teflas  meaning  a  magiftrate  ? 

*  We  read  this  moft  corrupt  paflage  thus,  following  the  emendation  of 
one  of  the  moft  celebrated  of  Englifti  fcholars : — 

"  Et  haec  quam  magna  parvl  laborls  praemla,  infelix  voluptas  qua  rejicit. 
Mifera  caro,  quid  fibi  Invldet !  De  coelo  fe  revocat,  et  luto  reddit.  Nee  hoc 
mirum,  fl  terra  prasponderat.  Sed  quia  tu,  Domine  Deus  Pater  Omnipo- 
tens, in  tul  Unigeniti  leniatos  corpore  coelum  nos  reparare  Juflifti,  ne 
quaefo,"  &c. 

Mone  makes  no  attempt  to  explain  the  paflTage,  beyond  fuggefting/'/  aera 
iox  fit  err  a ! 

[I  may  now  add  that  the  above  fine  correftion,  which  has  been  very  much 
admired  in  Germany,  Is  due  to  the  late  Dr.  Mill.] 

t  We  read  patiaris  inftead  oi patiar  'vi.  J  We  read  communis. 

M 


i62  The  Ter  San&us. 

and  that  the  common  penalty  of  the  errore  unius  eft  perfoluta.  amiferimus 

i^ce  is  paid  for  the  fault  of  one  man.  certeprserogativum  naturae,  non  amit- 
Though  we  have  loft  mdeed  the  pre-  ■  •     . 

rogative  of  nature ;  let  us  not  lofe  ^^mus    redemptionis    tuae   gratiam  ; 

the  grace  of  Thy  Redemption.  Keep  mercem    igitur    domine    tuam    tibi 

therefore,  O  Lord,  Thy  reward  for  fgrva,   quam  fili  tui  dileaiffimi   tibi 
Thyfelf,  which  Thou  haft  purchafed  „.      .,.,,. 

with  the  body  of  Thy  moft  dearly  be-  ^^^'■po'"^  comparafti,  mhil  hu:c  carni 

loved  Son.    We  owe  nothing  to  this  debemus  et  fanguini  juffumque  do- 

flefh  and  blood :  [and  we  will  ob-  minicae  redemptionis*  ut  ficut  fcrip- 

fervel  the  command  of  the  Lord's      .  a     r 

J    -^    ^.         ,    ^       .    .        .^  turn   eft,    fimus  ejus  qui   a  mortuis 

redemption,  that  as  it  is  written,  we  '  j       "i 

may  be  His  Who  rofe  agam  from  the     refurrexit,  merito,  &c. 
dead.     To  Thee,  as  is  meet,  &c. 

The  Ter  Sanifus^  of  courje,  follows  :  its  Mozarabic  form  is 
this  :— 

Holy,  Holy,  Holy,  Lord  God  of  Sabaoth  ;  heaven  and  earth  are  full  of 
the  glory  of  Thy  Majefty.  Ofanna  to  the  Son  of  David.  Blefled  is  He 
that  Cometh  in  the  name  of  the  Lord.  Ofanna  in  the  higheft.  Hagios, 
Hagios,  Hagios,  Kyrie  o  Theos. 

And  then  comes  the  prayer  Poji  SanStus ;  which  is  almojl  always 
of  this  form  (we  take  that  for  the  Saturday  in  Eajler  week)  : — 

Verily  Holy,  verily  Blefled,  is  our  Lord  Jesus  Christ,  Thy  Son, 
through  Whom  Thou  haft  deftined  for  us  true  falvation,  that  man,  deceived 
by  the  fraud  of  the  ferpent,  might  by  His  Refurrection  efcape  death,  and 
renew  the  life  which  he  had  loft.  The  devil  had  done  deceitfully,  that  he 
might  flay  man  at  unawares  ;  but  the  Lord  cured  him  of  his  wound,  while 
He  poured  forth  His  precious  blood.  Of  old  time  he  received  his  death- 
wound  :  but  now,  by  the  blood  of  the  Crofs,  he  hath  acquired  perpetual 
joys.  The  woman,  herfelf  feduced,  had  deceived  the  man  :  but  he  hath 
been  redeemed  by  the  fixture  of  the  venerable  nails.  For  God  hath  de- 
livered us  from  hell,  and  hath  fet  us  free  from  the  hand  of  death ;  Who 
fitteth  at  the  right  hand  of  the  Father,  Christ  the  Lord,  and  the  Et«r- 
nal  Redeemer. 

That  for  Pentecojl  :— 

Verily  Holy  is  GoD  the  Father,  Holy  the  Only-begotten  Son,  Holy 
alfo  the  one  Spirit  of  both ;  for  by  His  ineftimable  power  the  chariot  of  the 
Gofpels  rufhes  with  its  flaming  wheels  through  the  whole  world  :  and  its 
axle,  glittering  with  the  fplendour  of  their  fiery  rays,  is  carried  every  way  by 
the  bodies,  inftinft  with  eyes,  of  the  Living  Creatures.  In  the  Charioteer  of 
thofe  wheels  the  Spirit  of  Life  Himfelf  abiding,  hath,  by  the  empire  of  His 
own  power,  fubjefted  the  whole  world  to  the  feet  of  Christ  :  by  divine  powei-s 
bearing  the  teftimony  of  the  Father  to  the  Only-begotten  Word,  that  He 
was  made  flefli  and  dwelt  among  us.  This  is  that  gift,  promifed  by,  and 
like  to,  the  paternal  pledge,  that  the  Son  had  engaged  to  fend ;  when,  re- 
turning to  the  Father,  he  faid  that  His  own  fliould  in  nowife  be  left  or- 
phans; teaching  thereby  that,  in  the  prefence  of  the  Spirit,  His  own  and 
His  Father's  Majefty  fubfifted.     This  is  that  ointment  wherewith  Christ 

•  Wc  muft  fupply  obfervabimus,  or  fome  fuch  word. 


The  Poji  San5fus.  ,  163 

was  anointed  above  His  fellows  by  the  Father  :  the  verity  of  this  anointing, 
that  ancient  divines  fet  forth  with  tranfitory  figures,  by  which  priefts  and  pro- 
phets and  kings  were  conftituted,  reprefenting  aforehand  the  image  of  the 
One  True  King  and  Prophet  and  Prieft,  Jesu  Christ  the  Lord  and  eter- 
nal Redeemer. 

The  Ambrofian  Office  has  no  Poji  SanSJus :  that  of  the  Gal- 
ilean IS  precijely  Jimilar  to  the  Mozarabic.  We  give  that  of 
Mone's  Mafs,  No.  5  : — 

He,  I  fay,  Christ  our  Lord  and  our  God,  who  being  made,  of  His  own 
will,  like  to  mortals  through  all  the  courfe  of  life,  prefented  to  Thee  an  im- 
maculate body;  and,  the  fufficient  expiator  of  ancient  guilt,  exhibited  a  foul 
incorrupt  and  inviolate  by  fin  :  *  .  .  .  .  which  blood  fhould  again  cleanfe 
from  its  pollution ;  and,  having  abrogated  the  Law  of  Death,  fhould  raife 
man's  loft  body  to  Heaven,  and  to  the  right  hand  of  the  Father.  Through 
our  Lord  Jesus  Christ  ;  Who,  the  day  before  He  fuffered,  &c. 

The  conclujion  of  this  prayer  introduces  us  to  the  great  ble- 
mijh  of  the  Ximenian  books.  The  Mozarabic  Liturgy,  which 
always  ends  the  PoJi  SanSius  with  the  words  "  CHRIST  THE 
Lord  and  eternal  Redeemer,"  originally  proceeded,  like  the 
Gallican,  "  Who,  the  day  before  He  Juflfered,"  Jo  introducing 
the  Conjecration.  But  now  the  PoJi  Sanflus  ends  abruptly  with 
"  Redeemer"  and  a  new  introduction  commences,  Jdejio,  adejioy 
y^fu  bone  Pontifex  in  medio  nojiri :  the  word  Pridie  nowhere 
now  occurring,  though  the  prayer  that  follows  the  Canon  is  Jlill 
called  the  Po/i  Pridie.  This  violent  disjunfture  is  undoubtedly 
a  great  reflexion  on  the  Jkill  of  the  Ximenian  revijers.  The  for- 
mula of  conjecration  is: — "THIS  IS  MY  BODY,  WHICH 
"  shall  be  given  for  you :  this  is  the  cup  of  the 
"  New  Testament  in  my  blood,  which  for  you 
"  and  for  many  shall  be  poured  forth  for  the 

"  REMISSION  OF  SINS."  Although  thefe  words  are  given  in 
the  text,  the  Roman  form  is  really  employed. 

This  is  neither  the  time  nor  place  to  dwell  on  the  Invocation 
of  the  Holy  Ghost,  after  the  words  of  Injlitution,  which  the 
Eajlern  Church  conjiders  of  co-ordinate  necejjity  with  the  latter 
for  the  change  of  the  elements.  It  will  be  Jufficient  to  remind 
the  reader  that  the  formula  in  the  Liturgy  of  S.  Chryjbjlom  is 
as  follows  :  — 

Send  down  Thy  Holy  Ghost  on  us,  and  on  thefe  propofed  gifts,  and 
make  this  bread  the  precious  Body  of  Thy  Christ  :  and  that  which  is  in 
this  cup  the  precious  Blood  of  Thy  Christ  :  changing  them  by  Thy  Holv 
Ghost  : 

and  that  in  all  the  Eajlern  Liturgies,  as  well  as  in  the  Scotch 
•  A  claufe  in  the  original  appears  to  have  been  loft. 


164  Invocation  of  the  Holy  Ghoji 

Communion  Office,  there  is  a  prayer  to  the  like  efFeS.  We 
Jhall  only  remark  here  that  the  Gotho-Hifpanic  and  Gallican 
Rites  clearly  contained  this  invocation  in  the  prayer  Poji  Pridie. 
It  has,  for  the  mojl  part,  difappeared  from  the  prefent  Moz- 
arabic  Offices  :  but  Jufficient  traces  of  it  remain.  The  Majjes 
of  Spanijh  Saints  ejpecially  retain  it. 

Take,  for  example,  the  PoJi  Pridie  of  S.  Torquatus  and  his 
companions  (May  i)  : — 

Almighty  God,  Who  for  the  falvation  of  the  people  in  thefe  parts  didft 
fend  feven  mirrors  of  priefts,  do  Thou,  at  the  interceffion  of  the  fame,  whofe 
moft  facred  memories  are  recited  at  Thine  altar,  fend  Thy  Holy  Ghost 
from  Thy  holy  feat,  whereby  Thou  mayeft  impart  fanftification  to  the 
offered  facrifices,  and  fulnefs  of  fanftity  to  our  doftors. 

Of  S.  Martiana  (a  Mauritanian  martyr),  July  12  : — 

Thee,  Almighty  God,  we  befeech  and  fupplicate,  that  thou  wouldft 
vouchfafe  of  Thy  mercy  to  accept  this  oblation,  which  we  offer  to  Thee 
with  faithful  and  humble  devotion,  and  wouldeft  Thyfelf  make  the  offerings 
of  our  fervice  acceptable  to  Thee ;  that  Thou  wouldfl  make  them  accepted 
and  fan6tified  here  by  the  miniftry*  of  the  Holy  Ghost,  and  wouldfl  re- 
ceive the  requefls  of  our  fervice  for  a  fweet-fmelling  favour. 

There  are  twelve  other  MaJJes  in  which  the  jame  thing  occurs : 
the  mojl  remarkable  is  that  for  the  fifth  Sunday  in  Lent : — 

Having  recited,  O  Lord,  the  precept  for  the  Sacraments  of  Thine  Only- 
begotten  Son,  and  making  mention  at  the  fame  time  of  His  excellent  Paffion, 
and  Refurreftion,  and  Afcenfion  into  Heaven,  we  humbly  befeech  and  pray 
Thy  Majefty  that  the  plenitude  of  Thy  benediftions  may  defcend  on  thele 
facrifices  ;  and  that  Thou  wouldft  pour  on  them  the  fhower  of  Thy  Holy 
Ghost  from  heaven.  That  this  facrifice  may  become  after  the  order  of 
Melchifedech ;  that  this  facrifice  may  become  after  the  order  of  Thy  patriarchs 
and  prophets ;  that  as  Thy  Majefly  did  vouchfafe  to  accept  that  which  they 
did  in  types,  fignifying  the  Advent  of  Thine  Only-begotten  Son,  fo  Thou 
wouldft  vouchfafe  to  look  upon  and  to  fanftify  this  facrifice,  'which  is  the 
true  Body  and  Blood  of  Thy  Son  our  Lord  Jesus  Christ;  Who  for  us 
all  was  made  Prieft  and  Sacrifice.  Thus  therefore,  moft  merciful  Father, 
fanilify  this  facrifice  by  looking  upon  it  with  Thy  Glory ;  that  they  who 
receive  it  may  obtain  from  Thee  pardon  of  fins  here,  and  eternal  life  in 
heaven. 

Who  does  not  Jce  that  the  original  exprejQlon,  in  place  of  the 
two  words  we  have  italicijed,  mujl  have  been  that  it  may  becomey 
or,  and  make  it  ? 

Flight,  at  leajl,  of  Thomajius's  Gallican  Majfcs  have  the  In- 
vocation :  that  which  contains  it  mojl  remarkably  is  the  Office 

•  Arevalus  would  read,  without  fufHcient  reafon,  mittijierium  for  myjierium. 


Originally  found  in  the  Mozarabic  Liturgy.        165 

for  the  AJJumption.     We  give  it  in  the  original,  for  a  reajbn 
that  will  prejently  be  evident : — 

Defcendat,  Domine,  in  his  Sacrificiis  tuae  benediftionis  coetemus  et  co- 
operator  Paraclytus  Spiritus,  ut  quae  tibi  de  tua  terra  fru6lificante  porrigimus, 
coelefti  permuneratione,  te  fanftificante,  fumamus.  Ut  tranflata  fruge  in 
corpore,  calice  in  cruore,  proficiat  meritis,  quod  obtulimus  pro  deliftis. 

Now,  undoubtedly,  this  may  mean  "the  bread  having  been 
changed,"  /'.  e.  by  the  words  of  Injlitution  :  but  the  whole  tenor 
of  the  pajjage,  joined  to  what  we  know  of  the  charafler  of  this 
prayer  from  other  Jburces,  Jhows  that  the  true  meaning  is,  **  the 
bread  being  by  this  invocation  changed."  And  ^o  Mabillon 
Jaw  that  permuneratione  is  merely  an  error  for  permutatione. 
In  Mone's  Third  Majs  Jlill  more  Jlrikingly  : — 

Deprecamus,  Pater  Omnipotens,  ut  his  creaturis  altario  tuo  fuperpofitis 
Spiritus  (/.  Spiritum)  fanftificationis  infundas,  ut  per  transfufione  coeleltis  et 
invifibiiis  facramenti,  panis  hie  mutatur  (/.  mutatus)  in  came,  et  calix  tranf- 
latus  in  fanguine,  fit  totius  gratia,  fit  I'umentibus  medicina,  p.  d. 

So  the  Fourth  Mafs  : — 

Defcendat  .  .  .  fuper  hunc  panem,  et  fuper  hunc  calicem,  nt  fiat  nobis 
legitima  euchariftia  in  transformatione  Corporis  et  Sanguinis  Domini. 

And  this  prayer  for  a  legitima  eucharijiia  occurs  many  times  both 
in  the  Gallican  and  Mozarabic  books. 
The  Poft  Pridie  always  ends  thus  : — 

Amen.  Prieji.  Through  Thy  gift,  holy  Lord  :  for  Thou  createft  all 
thefe  things  very  good,  for  us  Thine  unworthy  fervants ;  fanfli  *  fieft, 
quickeneft,  #  bleff  *  eft,  #  and  granteft  to  us ;  that  they  may  be  blefled 
by  Thee  our  GoD  for  ever  and  ever.     Amen. 

Then  follows,  if  there  be  one  appointed  for  the  day,  the  An- 
tiphona  ad  confraSlionem  panis  :  for  example,  on  the  Jecond 
Sunday  in  Lent :  "  Let  Thy  merciful  kindnefs,  O  LORD,  be 
upon  us,  like  as  we  have  put  our  trujl  in  Thee."  And  the 
PrieJl,  having  Jaluted  the  people,  proceeds  :  *'  The  faith  which 
we  believe  with  the  heart,  let  us  jay  it  with  the  mouth."  And 
then,  and  not  till  then,  according  to  the  old  rite,  he  elevates 
the  Hojl ;  becauje  then,  and  not  till  then, — not  till  after  the 
Po/l  Pridie,  was  it  a  legitima  eucharijiia,  according  to  the  Gotho- 
Hijpanic  belief  Now,  there  are  two  elevations  ;  one  here,  and 
one  according  to  the  Roman  UJe.  Having  broken  the  Hojl  into 
nine  parts,  the  celebrant  arranges  them  thus,  in  honour  of  theje 
myjleries  : — 


1 66  '' Sub  Crucis  Titulo" — what. 

The 
Incarna- 
tion. 

The  The  Na-  The  Re- 

Death,  tlvity.  lurreftion. 

The 
Circum- 
cifion.  The  Glory. 

The 
Appari- 
tion. The  Kingdom. 

The 
Pafllon. 

The  glory  and  the  kingdom  being  properly  no  part  of  the  Crofs. 
And  it  is  to  this  cujlom,  in  all  probability,  that  the  Canon  of 
the  Council  of  Tours  refers  :  "  Ut  Corpus  Domini  in  altari  non 
imaginario  ordine,  Jed  Jub  cruds  titulo  componatur."  That  is, 
that  the  particles  were  not  to  be  dijpojed  in  any  way  which  the 
Priejl  might  fancy,  but  in  the  appointed  Crojs, 

The  Nicene  Creed,  which  is  Jaid  while  the  priejl  is  Jo  arranging 
the  particles,  has  nothing  otherwije  remarkable  than  that  it  is 
phrafed  in  the  plural. 

The  Priejl*  proceeds  to  the  Collet  before  the  LORD'S  Prayer, 
the  lajl  of  the  Jeven  prayers  of  S.  Ijidore.  The  following,  for 
the  Jixth  Sunday  after  Eajler,  may  Jerve  as  an  example  : — 

Raife  us  up  before  Thy  prefence,  Almighty  GoD,  in  Whom  we  live.  To 
Whom  we  are  dedicated.  To  Whom  we  owe  our  I'alvation.  Whofe  gift  is 
our  I'cttivity.  Whofe  reward  is  the  life  of  them  that  believe.  Whofe  re- 
demption is  the  Refurre6lion  of  the  dead.  Be  prefent  in  the  facrifices,  which 
Thou  haft  taught.  Be  prelcnt  in  the  joys  which  Thou  haft  given ;  Thou 
Who  haft  fealed  the  hope  of  Refurredion.  Preferve  in  us  through  all  things 
this  Thy  gift,  that  celebrating  this  day  of  the  Lord's  Refurreftion  with 
worthy  hymns,  we  may  merit  to  fay  to  Thee  from  earth, — Our  Father,  &c. 

The  Galilean  Office  varied  in  the  Jame  way.  Here  is  an 
example  from  Mone's  Sixth  Majs  : — 

We  are  indeed  imworthy  of  the  name  of  fons,  Almighty  GOD  :  but 
Thou  being  our  Helper,  trembling,  yet  obeying  our  Lord  Jesus  Christ, 
with  humble  mind  we  pray,  and  fay, — Our  Father,  &c, 

•  Here,  in  the  prefent  rite,  occurs  the  memento  for  the  living ;  as  after- 
wards, juft  before  the  Prieft  receives,  the  memento  for  the  dead :  but  thele 
are  Ximenian  alterations;  both  the  one  and  the  other  being  commemorated 
in  the  Gotho-Hiipanic  Ufc  before  the  Oratio  poj}  nomina. 


The  Emboli/mus  and  the  Vicit  Leo.  167 

The  Lord's  Prayer  follows.  The  people  anfwer  Amen  to 
every  clauje,  except  to  that,  "  Give  us  this  day  our  daily  bread," 
where  they  reply,  "  For  Thou  art  GOD."*  Immediately  after 
there  is  a  variation  from  the  Gallican,  and  an  agreement  with 
the  Ambrojian  and  Roman  form.  The  Gallican  has  a  varying 
collect  that  follows,  as  well  as  one  that  precedes,  the  LORD'S 
Prayer.  As  in  S.  Eulalia's  day  :  "  Free  us,  eternal  piety,  and 
*•  true  liberty  ;  and  Jiitfer  not  them.  Almighty,  to  be  taken  by 
"  the  enemy,  who  dejire  to  be  pojjejjed  by  Thee.  Who  livejl," 
&c.  This  is  followed  by  the  EmboUfmus^  a  prayer  againjl 
temptation,  never  varying  :  as  is  aljb  the  caje  in  the  Eajlern 
Liturgies.  After  the  Embolifmus^  the  Priejl,  in  Eajler-tide,  ex- 
claims thrice,  "The  Lion  of  the  tribe  of  Judah,  the  Root  of 
David,  hath  conquered.  Alleluia  :  "  and  at  each  time  the  people 
reply,  *'  Thou  that  Jittejl  upon  the  Cherubim,  Root  of  David, 
Alleluia  :"  the  Priejl  holding  the  Particle  called  The  Kingdom, 
over  the  chalice.  At  other  times  he  proceeds  immediately  to  the 
SanSla  San£lis ;  in  which  the  Mozarabic  agrees  with  the  Eajlern 
Liturgies.  Every  one  knows  that  in  the  latter,  this  exclamation 
is  followed  by  a  confejjion  of  faith  in  the  Trinity,  or  of  our 
Lord's  Divinity.  As,  for  example,  in  S.  Chryjb^om  :  *'  One 
Holy,  one  LORD,  jESUS  CHRIST,  the  glory  of  GOD  the 
Father.  Amen."  In  S.  Mark:  "One  Holy  FATHER, 
one  Holy  SON,  one  HOLY  GhOST,  in  the  unity  of  GOD  the 
Father.  Amen."  And  here,  in  the  Gallican  Office,  fol- 
lowed the  TrecanufJi,  the  fame  confefllon ;  it  is  now  not  to  be 
found  in  the  Mozarabic  Rite,"!-  though  undoubtedly  it  once 
exijled  there.  The  San£ia  Sanctis  in  the  Gotho-Hijpanic  Office 
runs  thus : — 

Holy  Things  for  Holy  Perfons :  J  and  the  commixture  of  the  Body  [and 
Blood]  of  our  Lord  Jesus  Christ,  be  to  us  that  receive  and  drink  it  for 
pardon,  and  be  vouchfafed  to  the  departed  faithful  for  reft.     Amen. 

And  he  puts  the  particle  called  The  Kingdom  into  the  chalice. 
A  relic  of  the  ancient  rite  was  in  uje  in  the  mediaeval  MiJJal  of 
Angers,  where  the  commixture  of  our  LORD'S  Body  and  Blood 
was  accompanied  with  theje  words :  *'  SanSum  cum  Janflis : 
hxc  JacroJanSa  commixtio,"  &c. 

*  This  fa6l  is  a  fufEcient  anfwer  to  the  Chevalier  Bunfen's  wild  dreams 
about  the  derivation  of  all  Liturgies  from  the  Lord's  Prayer,  confidered  as 
the  original  form  of  Confecration. 

f  Another  corruption  of  the  prefent  Mozarabic  Office  here  is,  that  the 
SanSla  SanSiis  is  faid  in  a  low  voice,  inftead  of  as  a  proclamation. 

I  [Here,  perhaps,  we  ought  to  tranflate,  Holy  Things  to  Holy  Things. 
That  great  liturgical  fcholar,  Mr,  Freeman,  tranflates,  (but,  I  feel  con- 
vinced,  miftaking,)  the  SanSa  SanSiis,  "  The  Holy  Myfteries  are  lifted  up 
CO  the  Holies,"  t.e.  to  the  Lord's  Body  in  Heaven.] 


i68  The  BeneditUon. 

After  the  exclamation,  "  Bow  down  yourjelves  for  the  bene- 
didion,"  the  Priejl  pronounces  one  that  varies  with  the  day,  and 
is  almojl  always  contained  in  three  different  daujes  ;  very  rarely 
in  four  or  five.     For  example,  on  Eajler-day  : — 

The  Lord  Jesus  Christ,  Who,  dying  for  the  falvation  of  the  whole 
world,  role  again  to-day  from  the  dead,  He  by  His  refurreftion  mortify  you 
from  crime.  R.  Amen.  And  He  That  by  the  Crofs  deftroyed  the  empire 
of  death,  bellow  on  you  a  participation  in  the  blelTed  life.  R.  Amen. 
That  you  who  in  the  prefent  world  celebrate  the  day  of  His  Refurredion 
with  joy,  may  merit  the  companionftiip  of  the  Saints  in  the  heavenly  land. 
R.  Amen.  Which  He  vouchfafe  to  grant  through  Thy  mercy,  O  our 
God,  who  art  bleffed,  and  liveft,  and  govcrneft  all  things  for  ever  and  ever. 
R.  Amen. 

For  the  firjl  Sunday  in  Lent : — 

Christ,  the  Only-begotten  Son  of  God,  Who  vouchfafed  to  thirft  for 
the  faith  of  the  woman  of  Samaria,  He  kindle  in  you  the  thirft  of  His  love, 
R.  Amen.  The  fame  Redeemer  Who  worked  in  her  that  which  He  might 
call  unto  His  kingdom,  work  in  you  that  which  He  may  crown  with  eternal 
remuneration.  R.  Amen.  And  He  That  gave  to  the  difciples  precepts  of 
praying.  He  vouchfafe  to  hear  you  in  whatever  place  ye  call  upon  Him. 
R.  Amen.     Through  Thy  mercy,  &c. 

On  the  Feajl  of  SS.  Peter  and  Paul  :— 

The  Almighty  GoD,  Who  giveth  to  the  miferable  every  remedy  of  mercy, 
grant  to  you  to  be  cleanfed  with  the  tears  of  Peter  from  all  fooliftmefs  of 
crime.  R.  Amen.  Vouchfafe  to  you  to  receive  the  wifdom  of  the  word 
by  the  teaching  of  Paul.  R.  Amen.  That  the  one  by  pnidence,  the  other 
by  doftrine,  may  caufe  you  to  attain  to  everlafting  life.  R.  Amen.  He 
granting  and  helping.  Who,  in  perfeft  unity,  liveth  and  reigneth  One  God 
for  ever  and  ever.     R.  Amen. 

The  Gallican  Ufe  was  the  fame.  Mone's  Majjes  contain  no 
Benediflions.  There  are  Jeveral  in  thoje  publijhed  by  Tho- 
majius.  The  triple  form,  however,  is  not  jb  conjlantly  objerved. 
The  following  is  for  S.  Andrew's-day  : — 

Almighty  Lord  God,  Who,  fitting  in  Thy  glory  above  the  ftars,  has  left 
to  Ub  a  propitious  ftar,  the  blefl'ed  Apoftles,  whofe  fair  cohort,  powerful  in 
blcfled  fplendour,  Thou  didft  fii-ft  preeleft  in  merit,  that  Thou  migheft  pre- 
deltinatc  them  in  the  kingdom.  R.  Amen.  Grant  of  Thy  mercy  to  the 
i'urrounding  congregation  to  be  fortified  by  the  fign  of  the  Crofs,  that  it 
may  overcome  every  aflault  of  adverfe  power.  R.  Amen.  Pour  into  their 
fenfes  the  Apoftolic  doftrines,  that  they  may  contemplate  Thee  with  un- 
clouded minds.  R.  Amen.  That  in  the  tremendous  hour  of  judgment 
they  may  be  defended  by  the  protedion  of  thofe  whofe  precepts  they  fol- 
lowed. R.  Amen.  Which  Thyfelf  vouchfafe  to  grant,  who  with  the 
Father,  and  the  Holv  Ghost,  &c. 

After  the  Benediftion,  the  Choir,  in  the   Mozarabic  Rite, 


The  Antiphona  ad  Ace e denies.  169 

Jays  the  Antiphona  ad  accedentes.  This  anjwers  to  the  Roman 
Communio,  and  to  the  Greek  KOivaviKov.  In  the  Spanijh  Office, 
however,  there  are  but  a  few  of  theje  Antiphons.  That  in  ujual 
employment  is  : — 

O  tafte  and  fee  how  gracious  the  Lord  is.*  All.  All.  All.  F.  I 
will  blefs  the  Lord  at  all  times  :  His  praife  fhall  ever  be  in  my  mouth.  All. 
All.  All.  F.  The  Lord  (hall  redeem  the  fouls  of  His  fervants,  and  He 
fhall  not  forfake  any  that  put  their  truft  in  Him.  All.  All.  All.  V. 
Glory,  and  honour,  &c.     All.  All.  All. 

Each  Sunday  in  Lent  has  it  proper  Antiphona  :  Jo  has  Maundy 
Thurjday.      From  Eajler-eve  till  Pentecojl,  it  is  this  : — 

Rejoice,  O  people,  and  be  glad  :  an  Angel  fat  on  theftoneof  the  Lord  : 
he  himfelf  gave  you  the  glad  tidings.  Christ  hath  arifen  from  the  dead, 
the  Saviour  of  the  world:  and  hath  filled  all  with  fweetnefs:  rejoice,  O 
people,  and  be  glad.  F.  Now  his  face  was  as  the  lightning,  and  his  gar- 
ments as  fnow  :  and  he  faid  :  P.  Christ  hath  arifen  from  the  dead.  V,  And 
the  women  went  quickly  from  the  fepulchre  with  fear  and  great  joy,  and  did 
run  to  tell  His  difciples  that  He  had  arifen.  P.  Christ  hath,  &c.  F. 
Glory  and  honour,  &c.     P.  Rejoice,  O  people,  and  be  glad,  &c. 

The  uje  would  Jeem  to  have  been  the  Jame  in  the  GalHcan 
Mijjal.  A  remarkable  metrical  example,  of  the  Jeventh  or 
eighth  century,  has  been  prejerved,  commencing,  SanSfi  venitCy 
corpus  Chrijli  fumite.-\ 

The  prayers  Jaid  by  the  Priejl  after  and  before  reception  call 
for  no  particular  notice  ;  and  the  rite  is  modernijed.  The 
Choir  at  the  conclujion  Jings  the  Cornmunio^  which  is  briefly  this, 
and  is  invariable,  except  in  Lent ;  and  therefore  does  not  anjwer 
to  the  Roman  Communio : — *'  Refedli  Chrijli  Corpore  et  San- 
guine, te  laudamus,  Domine,  All.  All.  All."  In  Lent :  "  Re- 
pletum  ejl  gaudio  os  nojlrum,  et  lingua  nojlra  in  exultatione." 

The  Galilean  Rite  had  two  varying  prayers,  the  Poji  Eucha- 
rijiiam  and  the  final  Colle^iioy  which  are  not  found  in  the  Moz- 
arabic.  The  original  conclujion  J  of  the  Spanijh  Office  was 
thus :  the  Priejl  Jlanding  at  the  Gojpel  Jide  of  the  altar  : — 

The  Body  of  our  Lord  Jesus  Christ,  which  we  have  received,  and 
His  holy  Blood,  which  we  have  drunk,  fo  adhere  to  us,  eternal  Almighty  God, 
that  it  may  not  be  to  us  to  judgment,  nor  to  condemnation,  but  may  profit 

*  The  Apoft.  Conftitutions  order  the  34th  Pfalm  to  be  faid  during  Com- 
munion (viii.  13)  ;  the  Catechefis  of  S.  Cyril  feems  to  imply  that  only  the 
Gujlate  et  'videte  was  faid  by  the  Church  of  Jerufalem  in  his  time :  and  fo 
docs  S.  Ambrofe — "  Unde  et  Ecclefia  videns  tantara  gratiam,  hortatur — 
Guftate  et  videte,  &c." 

+  [See  my  Mediaeval  Hymns,  p.  37.] 

X  A  ftrange  medley  of  eight  colle6ls,  to  be  faid  by  the  Prieft,  now  follows 
this. 


lyo  The  Communio. 

to  our  falvation,  and  to  the  remedy  of  our  fouls  for  eternal  life.  R,  Amen. 
Prieji.  Through  Thy  mercy,  O  our  God,  Who  art  bleffed,  and  liveft,  and 
governeft  all  things  for  ages  of  ages.  R.  Amen.  Prieji.  The  Lord  be  ever 
with  you.  R.  And  with  thy  fpirit.  Prieji.  Our  folemnity  is  accomplilhed 
in  the  name  of  our  Lord  Jesus  Christ  :  let  our  prayer  be  received  with 
peace.     R.  Amen. 

Thus,  as  fully  as  our  fpace  allowed,  we  have  endeavoured  to 
go  through  the  Gotho-Hifpanic  Rite  ;  the  richejl,  the  fullejl, 
the  mojl  varied  of  all  known  Liturgies.  We  have  Jhown  that 
it  could  not  be  derived  from  the  Roman  Liturgy,  differing  from 
it  as  it  does  in  the  Prophecy,  in  the  pojltion  of  the  Kijs  of 
Peace,  and  in  the  Invocation, — while,  though  bearing  a  clojer 
affinity  to  the  Eajlern  Rites,  neither  can  it  be  deduced  from 
them,  becaufe  of  its  varying  Prefaces,  its  varying  Colleds,  and 
the  pojltion  of  its  Creed.  Its  perfected  Jlruflure  we  owe  to 
Juch  jaints  as  S.  Leander,  S.  IJidore,  S.  Ildefonjb  ;  its  explana- 
tion and  intelligibility  to  jcholars  like  Alexander  Lejlie,  Faujlinus 
Arevalus,  and  Lorenzana  :  but  its  exijlence  as  a  living  rite  is 
due  to  one  man  onl}^,  and  is  but  a  part  of  the  debt  that  the 
Wejlern  Church  owes  to  Francis  Ximenes  de  Cijheros,  Arch- 
bijhop  of  Toledo. 


VI. 


THE  AMBROSIAN  LITURGY.* 


|E  have  endeavoured  to  elucidate  the  theory  of 
the  Roman  Ritual ;  we  have  entered  at  Jome 
length  into  the  Mozarabic  and  Gallican  MiJJal ; 
we  now  propoje  to  do  as  much  for  the  Ambro- 
jian.  Some  quejlions,  which  have  been  pre- 
vioujly  dijcujjed  at  length,  we  /hall  therefore 
feel  ourjelves  at  liberty  here  to  conjider  Jettled ;  and  it  will  be 
our  endeavour  to  avoid  repeating  here  what  we  have  invejligated 
before. 

The  Ambrojian,  like  the  Mozarabic  and  Gallican,  is  a  branch 
of  the  Ephejine  family.  All  three  have  been  moulded  by  con- 
tact with  the  Petrine  Liturgy ;  but  the  Ambrojian,  as  it  might 
be  expelled,  mojl  of  all.  It  is  a  living  rite,  theoretically  co- 
extenjive  with  the  province  of  Milan, — and  in  this  rejpeft  of  far 
greater  importance  than  the  Mozarabic,  now  confined  to  the 
Chapel  in  Toledo,  and  to  the  three  other  parijhes  where  it  is 
authorijed.  But  in  every  other  point  of  view,  it  is  immeajurably 
inferior  to  the  Spanijh  Rite  ;  and  had  the  Gallican  exijled  long 
enough  to  have  taken  a  jlatus  of  development  like  her  two 
njlers,  we  believe  that  Jhe  aljb  would  have  been  fuperior  to  the 
Milaneje.  We  Jay,  theoretically  co-extenjive  with  the  province 
of  Milan,  becaufe,  in  point  of  faS,  in  the  Swijs  portion  of  it, 
the  Roman  Rite  is  ujed  and  clung  to  with  marvellous  tenacity; 
injbmuch  that  when  Cardinal  de  Gaijruck  endeavoured  to  Jub- 

•  I.  Miflale  Ambrofianum,  noviflime  Jofeph  Cardinalis  Puteobonelli, 
Arcluepifcopi,  auftoritate  recognitum.  Mediolani:  1768.  Typis  Joannis 
Baptiftae  de  Siituris,  Imprefs.  Archiepifcopal. 

2.  Miflale  Ambrofianum,  Caroli  Cajetani  Cardinalis  de  Gaifruck,  Archi- 
epifcopi,  audoritate  recognitum.  NovifTime  imprelTum.  Mediolani:  1850. 
Apud  Jacobum  Agnelli,  Typographum  Archiepifcopalem. 


1/2  'The  Fr ovine e  of  Italy. 

Jlitute  the  Ambrojian  Liturgy,  the  popular  outburjl  of  feeHng 
exclaimed,  **  Either  Romans  or  Lutherans  !  " 

Firjl,  we  will  give  a  hajly  Jketch  of  the  fortunes  of  the  Church 
of  Milan  during  thofe  centuries  in  which  her  ritual  was  ajjuming 
its  present  form ;  then  explain  the  divijion  of  its  ecclejiajlical 
year ;  the  framework  of  its  MiJJk ;  and  then  its  particular 
beauties  and  defeSs  as  compared  with  the  cognate  Mozarabic 
and  Gallican  forms. 

Italy,  then,  in  the  earliejl  ages,  was  divided  into  the  Roman 
and  Italic  provinces,  under  the  reJpeSive  headjhips  of  Rome  and 
Milan.  During  the  era  of  perjecution,  it  may  Jafely  be  Jaid 
that  theje  two  were  much  on  a  par  :  after  that  period,  the  one 
was  continually  weakened  by  abjlrafted  provinces,  the  other  con- 
tinually augmented  by  means,  the  recital  of  which  forms  one 
great  part  of  Church  Hijlory.  At  an  uncertain  time,  but  about 
A.D.  400,  Aquileia  became  independent  of  Milan,  and  vindicated 
to  itjelf  the  Primacy  of  Venetia  and  IJlria.  In  A.  D.  447,  the 
See  of  Ravenna  in  like  manner  claimed  the  Primacy  of  the 
Flaminia  and  part  of  the  vEmilia ;  and  by  theJe  two  lojjes  the 
See  of  S.  Ambroje  lojl  much  of  the  dignity  that  it  had  enjoyed 
previoujly  to  and  during  the  pontificate  of  that  great  Father. 

During  his  Epijcopate,  we  find  the  difference  between  the 
Roman  and  Milaneje  ujes,  more  particularly  in  the  objervance 
of  the  Saturday,  very  Jlriking.  Yet  probably  the  ritual  which 
he  left  was  the  mere  kernel  or  nucleus  of  that  now  called  the 
Ambrojian.  It  was,  on  the  whole,  more  like  the  Eajlern  for- 
mulae than  was  the  Roman  ;  at  the  fame  time,  in  one  particular, 
the  variety  and  dijlinftions  of  its  Prefaces  or  Illations,  it  was 
further  removed  from  the  immutability  of  the  Antiochene  and 
Thaddaean  families.  An  interejling  article  might  be  written  on 
the  traces  which  remain  in  the  genuine  works  of  S.  Ambroje  of 
the  Liturgy  which  exijled  at  his  time. 

S.  Simplician,  his  fuccejfor  (A.D.  397 — 400),  is  jaid  to  have 
made  conjiderable  additions  to  the  formulae  then  in  uje  :  this 
may  be  true  ;  but  the  very  jhort  period  of  his  pontificate  mujl 
have  cramped  his  defigns.  It  is  better  to  ajjume  that  during  the 
whole  of  the  Firjl  Epoch  of  the  Pojl-Ambrojlan  Church — that 
which  preceded  the  capture  of  Milan  by  Attila  (A.  D.  397 — 
452) — the  Liturgy  was  more  and  more  ajjuming  completenefs, 
and  jettHng  into  the  definite  arrangement  of  the  various  Mijfal 
Antiphons.  Great  names  ruled  the  Italic  province  during  that 
period  :  S.  Vcnerius  for  eight  years  ;  S.  Marolus  for  fifteen  ; 
S.  Martinianus  for  thirteen  ;  S.  Glycerins  for  three  ;  S.  Lazarus 
for  eleven  ;  S.  Eufebius  for  fourteen.  During  the  pontificate  of 
the  lajl-named   Bijhop  it  was,  that  the  "  Scourge  of  GOD," 


The  Amhrofian  Liturgy :  Epochs  of  Format  to  fj.   1 73 

having  already  devajlated  Northern  Italy,  fell,  in  A.  D.  452  on 
Milan.  The  Bijhop,  guejjing  by  natural  prudence,  or  fore- 
warned by  Jupernatural  agency  of  the  impending  ruin,  led  his 
flock  towards  the  Maritime  and  Cottian  Alps ;  and  on  their 
return,  when  Attila  had  retreated,  that  rejloration  of  the  Great 
BaJlHc,  better  known  by  the  name  of  Intramurana,  took  place, 
which  has  left  its  jlamp  on  the  Ambrojian  Calendar  to  all  ages. 
The  great  flaw  of  the  Mozarabic,  as  every  one  knows,  is  that 
beyond  the  Seventh  Sunday  after  Trinity  there  is  no  further 
Dominical  Office  till  we  come  to  the  Kalends  of  November  ;  Jo 
that  for  ten  or  twelve  Sundays  in  the  jummer  the  Jame  office  is 
repeated  again  and  again.  This  would  have  been  the  caje  at 
Milan  ;  but  the  time  is  now  well  filled  up  by  the  occurrence  of 
the  Feajl  of  Dedication  on  the  third  Sunday  in  Oftober  ;  the 
two  former  Sundays  of  that  month  being  taken  up  in  prepara- 
tion for  it :  and,  by  the  obfervance  of  the  Decollation  of  S.  John 
Baptijl:,  with  its  train  of  following  Sundays. 

We  are  inclined,  then,  to  fix  the  end  of  the  Firjl  Epoch  of  the 
Ambrojian  Rite  to  the  return  of  the  exiled  citizens  in  453.  The 
homily  delivered  on  that  occajion  by  the  mojl  celebrated  preacher 
of  his  time,  S.  Maximus  of  Turin,  and  which  is  Jlill  extant, 
ujed  to  be  read  on  the  occajion  of  this  Fejlival,  till  the  lajl  re- 
jloration of  the  Great  Bajilic,  by  S.  Charles  Borromeo. 

During  the  Second  Epoch,  from  thence  to  the  inauguration  of 
the  Gothic  kings  (A.  D.  453 — 493),  the  Ambrojian  Office  pro- 
bably perfeiSed  its  mojl  important  parts.  From  a  careful  ex- 
amination of  its  Prefaces,  and  a  comparijbn  between  them  and 
the  relics  of  ecclejiajlical  writers  of  that  place  and  time,  this 
fadl,  we  think,  might  be  made  pretty  clear ;  and  it  is  curious 
that  the  jcholars  of  Italy  have  not  devoted  themjelves  to  an  in- 
quiry Jo  full  of  interejl  and  importance.  During  this  epoch, 
five  Prelates  held  the  See  of  S.  Ambrofe  ;  all  of  them  reckoned 
among  the  Jaints — S.  Geruntius,  S.  Benignus,  S.  Senator,  S. 
Theodorus  I,  S.  Laurentius  I. 

The  Third  Epoch  is  under  the  Gothic  kings,  and  lajls  from 
A.  D.  493  to  568.  It  al/o  faw  five  Pontificates,  four  Prelates 
out  of  the  five  being  faints — S.  Eujlorgius  II,  S.  Magnus,  S. 
Datius,  Vitalis,  S.  Auxanus.  During  this  epoch,  the  lejfer 
hymns  and  ledlions,  the  PfalmelH,  Epijlolellae,  Offertories, 
Tranjitories,  and  Confradories,  appear  to  have  formed  them- 
jelves as  they  now  are. 

The  Fourth  Epoch  is  that  of  the  Lombardic  kings,  from  A.  D. 
568  to  739  ;  and  it  is  ecclejiajlically  important  from  the  Aqui- 
leian  Jchijm  of  the  Three  Chapters.  The  reader  is  aware  that 
on  the  condemnation  of  theje  Chapters,  in  the  teeth  of  the  Pope, 


174 


The  Amhroftan  Year. 


by  the  Fifth  QEcumenical  Council,  the  Primate  of  Aquileia 
headed  the  dijfentients  from  that  condemnation  ;  and,  taking  to 
himjelf  the  title  of  Patriarch,  dealt  his  anathemas  about  pretty 
freely  to  the  rejl  of  the  Church. 

The  Jchijm  thus  commenced  lajled  more  than  a  century. 
During  this  time  the  See  of  Milan  was  occupied  by  twelve 
prelates,  of  whom  Jeven  only  are  reckoned  among  the  Jaints  ; 
namely,  S.  Honoratus,  Laurentius  II,  Conjlantius,  Adeodatus, 
AJlerius,  Fortis,  S.  Joannes  Bonus,  S.  Antoninus,  S.  Mauricillus, 
S.  AmpelUus,  S.  Manjuetus,  S.  Benediftus,  Theodorus  11. 
And  in  this  time  we  may  fairly  conclude  that  the  book  finally 
ajjiimed  the  general  character  that  it  now  pojjejffes. 

We  will  now  proceed  to  the  Office  itjelf ;  and  it  will  be  mojl 
convenient  to  give,  in  the  flrjl  place,  the  Dominical  arrangement 
of  its  ecclejiajlical  year,  which  is  very  peculiar.  The  reader 
will  perhaps  underjland  it  better  if  we  take  an  a6?ual  year, — 
that  on  which  we  have  jujl  entered — [1861]. 

Jan. 


Feb. 


March 


April 


May 


June 


Circumciilon. 

Firft  Sunday  after  Epi- 
phany. July 

Second  „ 

Third  „ 

Fourth  „ 

Septuagefima. 

Sexagefima.  Auguft 

Quinquagefima. 

Lent  begins. 
26.  Quadragefima. 
4.  Sunday  of  the  Samaritan.     Sept. 
II.  „  Abraham. 

„The  Blind  Man. 
„  Lazarus. 

Saturday  of  the  Tradi- 
tion of  the  Symbol.         0£l. 

Palm  Sunday. 

Eafter  Day. 

Firft  Sunday  afterEafter. 

Second  „ 

Third  „ 

6.  Fourth  „  Nov. 

13.  Fifth  „ 

Afcenfion  Day. 

Sunday  after  Afcenfion. 

Whitfunday.  Dec. 

Trinity  Sunday. 

Second     Sunday     after 
Pentecoft. 


17- 
10. 

a?- 

3- 

10. 


Third  Sun.  after  Pen. 

Fourth  „ 

Fifth 

Sixth  „ 

Seventh  „ 

Eighth 

Ninth  „ 

Tenth  „ 

Eleventh  „ 

Twelfth 

Thirteenth        „ 

Firft  after  Decollation. 

Second  „ 

Third  „ 

Fourth  „ 

Fifth  „ 

Firft  Sunday  in  Oftober. 

Sunday  before  Dedica- 
tion. 

Dedication. 

Firft  Sunday  after  De- 
dication. 

Second  „ 

Third  „ 

18.  Firft  Sunday  in  Advent. 
25.  Second  „ 

2.  Third  „ 

9.  Fourth  „ 

16.  Fifth  „ 

23.  Sixth  „ 


17- 
24.. 


15- 
22. 
29. 

5- 
12. 
19. 

26. 
2. 

9- 
16. 

23. 

30. 

7. 
14. 

21. 
28. 

4- 
II. 


We  have  given,  in  a  previous  paper,  a  table  of  the  analogous 
changeable  portions  of  the  Ambrojian,  Mozarabic,  and  Roman 
Mijjals  ;  the  Jludcnt  may  do  well  to  turn  to  that. 


The  Amhroftan  Ingrejfa.  175 

We  will  now  take  theje  in  order. 

The  Ambrojian  Ingrejfa  differs  from  the  Mozarabic  and 
Roman  in  its  conjlruSion ;  not  conjijling,  as  they  do,  of  an 
anthem  broken  by  V.  and  R.,  but  a  Jimple  confecutive  claufe. 
Perhaps  in  the  beauty  of  theje  Milan  may  challenge  any  other 
Liturgy  ;  and  every  ritualijl  knows  of  how  great  importance  it 
is  that  the  key-note  of  the  whole  fervice,  the  Antiphon,  ^o  to 
jpeak,  of  the  whole  hymn  of  praife,  Jhould  be  exprejjive.  Lef 
us  take  the  Jix  Sundays  of  Advent  as  examples  in  each. 

Ambrosian.  Mozarabic. 

1.  Unto  Thee,  O  Lord,  do  I  lift  i.  Behold  upon  the  mountains  the 
up  my  foul:  my  GoD,  I  have  put  feet  of  him  that  evangelifeth  peace, 
my  truft  in  Thee :  O  let  me  not  be  Alleluia,  that  announceth  good 
confounded,  neither  let  mine  enemies  things.  Alleluia :  celebrate,  O  Judah, 
triumph  over  me.  For  all  thofe  that  thy  Feftivals,  Alleluia,  and  perform 
feek.  Thee  (hall  not  be  confounded.  to  the  Lord  thy  vows.     Alleluia. 

F.  The  Lord  gave  the  word  :  great 
was  the  company  of  the  preachers. 
Ps.  And  perform.  F.  Glory  and 
honour  to  the  Father,  and  to  the 
Son,  and  to  the  Holy  Ghost.  Ps 
And  perform.  F.  For  ever  and 
ever. 

The  Ambrojian  IngreJJa  for  the  firjl  Sunday  in  Advent  is  the 
fame  as  the  Roman,  though  a  little  abbreviated.  To  our  tajle, 
as  the  opening  of  the  Jeajbn,  the  Mozarabic  is  the  finer,  never- 
theless. 

2.  Remember  us,  O  Lord,  ac-  2.  Get  thee  up  upon  the  high 
cording  to  the  favour  that  Thou  mountain,  thou  that  evangelifeft  to 
beareft  unto  Thy  people  :  O  vifit  us  Sion,  lift  up  thy  voice  with  ftrength, 
with  Thy  falvation.  That  we  may  thou  that  evangelifeft  to  Jerufalem. 
fee  the  felicity  of  Thy  chofen,  and  Say  to  the  cities  of  Judah,  Alleluia, 
rejoice  in  the  gladnels  of  Thy  people.  Alleluia.  F.  Our  GoD  (hall  mani- 
and  give  thanks  with  Thine  inherit-  feftly  come,  our  God,  and  (hall  not 
ance.  keep   filence.     Alleluia.      Ps.    Say. 

F.  Glory  and  honour.    Ps.  Say. 

3.  His  fruit  (hall  be  lifted  up  above  3 .  Behold,  the  glory  of  the  Lord 
Lebanon,  and  they  (hall  floiiri(h  out  (hall  be  revealed.  Alleluia.  And 
of  the  city  like  grafs  upon  the  earth  :  all  fle(h  (liall  fee.  Alleluia.  That 
and  His  Name  (hall  be  ble(red  for  the  mouth  of  the  Lord  hath  fpoken 
ever :  and  His  Name  (hall  remain  it.  Alleluia.  F.  Our  God  (hall 
before  the  fun,  and  His  feat  before  manifeftlycome  :  our  God,  and  (hall 
the  moon  for  ever  and  ever:  and  in  not  keep  filence,  Alleluia.  Ps.  That 
Him  (hall  the  ends  of  the  earth  be  the.  F.  Glory  and  honour.  Ps. 
ble(red.  That  the. 

Objerve  that,  though  the  Ambrojian  IngreJJa  comes  a  great 
deal  nearer  to  the  Italian  than  it  does  to  the  Vulgate  Verjion, 


176  The  Amhrofian  Ingreja. 

yet  it  is  not  exa6lly  the  jame  with  either ;  on  which  we  Jhall 
have  more  to  jay  prejently. 

Ambrosian.  Mozarabic. 

4.  The  voice  of  him  that  crieth  4,  As  the  firfi. 
in   the  wildernefs :    Prepare  ye  the 

way  of  the  LoRD  :  make  ftraight  in 
the  defert  a  high-way  for  our  GoD. 

5.  Drop  down,  ye  heavens,  from  5.  Ai  the  fecond. 
above,  and  let  the  clouds  rain  the 

Righteous  One :  let  the  earth  be 
opened,  and  let  it  bud  forth  the 
Saviour. 

6.  Doll  thou  behold  Elizabeth  6.  Holy  Lord  God  Omnipotent : 
difcourfing  with  Mary  the  Mother  of  Which  is,  and  was,  and  is  to  come  : 
God  :  Why  haft  thou  come  to  me,  Alleluia,  Alleluia.  V.  Our  GoD 
Mother  of  thy  God  ?  Had  I  known  (hall  manifeftly  come  :  our  God,  and 
it,  I  would  have  gone  to  meet  thee.  (hall  not  keep  filence.  Alleluia. 
For  thou  beareft  the  Ruler,  and  I  Ps.  Which  is.  V,  Glory  and  honour, 
the  Prophet :  thou  the  Lawgiver, —  Fs.  Which  is. 

and  I  the  Law-receiver:  thou  the 
Word,  and  I  the  Voice  that  pro- 
claimeth  the  Saviour. 

The  lajl  IngreJJa  is  from  S.  Ambrofe  himjelf ;  and  this  is  the 
cafe  in  Jeveral  other  injlances.  We  are  not  Jure  that,  in  theje 
Advent  Introits,  Milan  has  always  the  advantage  over  Toledo  : 
the  Antiphons  of  the  former  are  more  fubjeftive — to  uje  a  word 
we  greatly  dijlike — ejpecially  the  earlier  ones.  But  it  is  a  jad 
ilaw  in  the  Mozarabic  office  to  have  a  repetition,  without  Jenje 
or  beauty,  or  two  Introits,  Jo  unlike  the  Juperabounding  fulnejs 
of  that  ritual  in  many  cajes. 

There  is  nothing  more  profitable  to  ritualijls  than — if  we  may 
borrow  a  term  from  another  art — comparative  ecclejiology ;  and 
we  propoje  to  introduce  a  little  in  the  courje  of  this  paper. 
Notice,  in  the  Roman  Introits,  that  the  firjl  is  the  Jame  as  the 
firjl  in  both  Ambrojian  and  Mozarabic ;  and  that  the  fourth  is 
the  fame  as  the  fifth  of  Milan,  and  exquifitely  beautiful  it  is. 
The  fecond  is — "  People  of  Sion,  behold  the  LORD  cometh  to 
"  fave  the  nations  :  and  the  LORD  Jhall  caufe  the  glory  of  His 
"  voice  to  be  heard  in  the  joy  of  your  heart.  Ps.  Give  ear,  O 
"  Thou  Shepherd  of  Ifrael,  Thou  that  leadejl  Jofeph  like  a 
"Jheep.  V.  Glory."  The  third  is  fimply — "Rejoice  in  the 
Lord  alway,"  &c.  But  it  is  to  be  obferved,  that  the  Rorate 
of  the  fourth  Sunday  is  not  Gregorian.  In  the  original  Office 
it  is,  "  Remember  me,  O  LORD,  with  the  favour  that  Thou 
bearejl  unto  Thy  people," — with  the  rejl.  This  is  retained  in 
many  German  Mijjals,  as,  for  example,  the  Halberjladt  and  the 
Nuremberg ;  alfo  in  our  own.  When  was  it  altered  ?  The  old 
Introit  is  retained  in  Durandus  (who  wrote  in  1286).     But  then 


The  Ambrofian  Ingrejfa.  177 

here  is  a  difficulty.  Sicardus,*  who  died  in  12 14,  jpeaks  of  it 
as  a  modern  one  (wherein  he  is  mijlaken)  :  Jlill  this  would  Jeem 
to  prove  that  the  Rorate  was  already  en^ployed  in  Jbme  places. 
We  mujl  return  to  our  proper  fubjed,  and  will  proceed  to 
point  out  Jbme  examples  on  which  we  think  the  Ambrojian  In- 
grejja  Jingularly  happy.  That  for  Chrijlmas  Day  is  curious, 
from  its  peculiar  reading  :  *'  Rejoice,  O  barren,  thou  that  wajl 
*■*■  athirjl  i^  let  the  dejert  be  glad  :  rejoice,  O  ye  wajle  places 
"  of  Judah,  for  our  LORD  hath  come  and  redeemed  us."  That 
for  New  Year's  Day  is  of  the  mojl  venerable  antiquity,  and 
clearly  referable  to  a  period  when  Paganijm  was  Jlill  a  perse- 
cuting power,  in  allujion  to  the  heathen  fejlival  of  the  New 
Year.  We  are  not  aware  that  this  has  ever  been  pointed  out ; 
but,  Jo  far  as  our  reading  goes,  this  is  the  oldejl  bit  of  any 
peculiar  Mijfa  (always  excepting  No.  IV.  of  the  Reichenau 
coUediion)  which  remains.  "  In  the  Jight  of  the  Gentiles  fear 
"  ye  not ;  but  do  ye  in  your  hearts  adore  and  fear  the  LORD  : 
"  for  His  angel  is  with  you."  (Baruch  vi.  5.)  On  the  Epi- 
phany, while  the  Roman  gives  us  "  Behold,  the  LORD  the 
"  Ruler  Cometh,  and  in  His  Hand  is  glory,  and  might,  and 
"  empire," — an  Antiphon  of  no  efpecial  propriety, — and  the 
Mozarabic  refers  to  the  ancient  Spanijh  cujlom  of  public  Bap- 
tijm  at  Epiphany,  the  Ambrojian  has,  with  exquijite  beauty, 
"  The  City  hath  no  need  either  of  the  /un  or  of  the  moon  to 
"  lighten  it,  for  GOD  is  the  brightnejs  of  it.  And  the  nations 
"  jhall  walk  in  her  light ;  and  the  kings  of  the  earth  do  bring 
"  their  glory  and  honour  unto  it."  It  looks  pajl,  we  fee,  the 
Lord's  Epiphany,  wrought  once  that  it  might  be  wrought  for 
ever,  and  fixes  its  gaze  on  that  great  and  true  sTrKpaveia  of  His 
glory,  the  new  heavens  and  the  new  earth. 

Quicunque  Chriftum  quaerkis 
Oculos  in  ahum  tollite  : 
lUic  licebit  vifere 
Regale  fignum  gloriae. 


*  His  words  are  : — "  In  quo  utero  videns  gentilitas  calceatam  fore  Divini- 
tatem  in  Introitu  fecundum  quofdam  modernos,  clamat  ad  earn,  dicens,  Me- 
mento noftri,"  &c.  Mitrale  v.  4,  p.  214..  CD.  We  have  been  afked,  why 
in  former  papers  on  Ritual  we  have  made  fo  much  ufe  of  this  author,  who 
is  never  quoted  by  the  Matter  Ritualifts  of  the  feventeenth  and  eighteenth 
centuries.  The  Mitrale  of  Sicardus  was  only  for  the  firft  time  printed  by 
the  Abbe  Migne,  in  1855  :  thofe  great  men,  therefore,  had  no  opportunity 
of  referring  to  a  book  which  it  is  as  neceflTary  that  the  modern  ritualift  fhould 
have  at  his  finger  ends  as  Durandus  or  Hugh  of  S.  Vi6tor  or  Rupert. 

t  Siuafitiebas.  The  Vulgate,  both  in  Ifaiah  and  in  the  Galatians,  gives 
fimply,  Slute  non  faris. 

N 


178  'The  Amhrofian  Ingrejfa. 

Septuagejima  has  a  happy  Introit.  "  I  know  the  thoughts 
"  that  I  think  towards  you,  faith  the  LORD,  that  they  are 
"  thoughts  of  peace  and  not  of  bitternejs  :  ye  jhall  call  upon 
"  Me,  and  I  will  hear  you  :  and  will  bring  back  your  captivity 
"from  all  places."  The  Roman  has  only:  "The  pains  of 
hell  came  about  me,"  &c.,  which,  though  Gregorian,  is  rather 
poor.  The  Mozarabic,  as  every  one  knows,  has  no  Juch  Jpecial 
Sunday. 

Quinquagejima  prejents  a  very  Jingular  feature.  We  give 
the  IngreJJa  in  the  original.  "Jucunda  ejl  prxjens  vita,  et 
"  tranjlt :  terribile  ejl,  Chrijle,  judicium  tuum,  et  permanet. 
"  Quapropter  incertum  honorem  relinquamus,  et  de  infinito 
"  timore  cogitemus,  clamantes, — Chrijle,  mijerere  nobis."  Now 
this  is  almojl  word  for  word  a  tranjlation  of  a  Troparion  in  the 
Triodion  for  the  Jame  Sunday  :  a  vijlble  proof  of  the  cloje  con- 
nedlion  between  Milan  and  the  Eajl.  It  is  remarkable  that  the 
Invocahit  me  is  common  both  to  Milan  and  Rome  for  the  firjl 
Sunday  in  Lent ;  in  the  Ambrojian  ritual,  however,  it  goes 
through  the  Mijfee  of  the  week  :   in  the  Roman,  not  ^o. 

We  have  no  objervation  to  make  on  the  IngrejJa  till  we  come 
to  the  Sundays  after  Pentecojl.  Here  there  is  a  remarkable 
agreement  between  the  Roman  and  Ambrojian.  The  Moz- 
arabic, up  to  the  jeventh  Sunday  after  Pentecojl,  beyond  which 
there  is  no  office,  has  the  unvaried  "  Dominus  regnavit,  decorem 
indutus  ejl,"  &c.     But  the  following  table  is  worth  attention  : — 

Ambrcsian. 
II.  after  Pentecojl,  Juftus  es,  Domine,  et  reftum 
judicium  tuum :  fac 

cum  fervo  tuo  Is  not  in  the  Roman, 

fecundum  mifericordiam 
tuam. 
Ill,  „  Faftus  eft  Dfius  proteftor        Is  the  Introit,  lu/Mow/ 

meus :  et  eduxit  me  in  the  Pfalm,  for  the 

latitudinem  :  falvum  me  II.  Sunday  in  the 

fecit,  quoniam  voluit  me.  Roman. 

In  this  Introit,  Durandus  finds  a  reference  to  the  Gojpel,  that 
of  the  great  feajl,  where — 

Villa,  boves,  uxor,  coenam  claufere  vocatis : 
Mundus,  cura,  caro,  coelum  claufere  renatis. 

But  the  Ambrojian  Gojpel  is  on  a  totally  different  jubjef!  :  the 
blind  leading  the  blind  in  S.  Luke. 

IV.  &  XIII.  after  Pentecojl. 

„       Exaudi,  Domine,  vocem  meam 


The  Ambrofian  Ingrejfa. 


(^After  Pentecojl.)     qua  clamavi  ad  te  :  Tibi  dixit  cor 
meum  :  Quaefivit  te  vultus  meus : 
vultum  tuum,  Domine,  requiram. 

Refpice  in  me peccata  mea, 

Deus  meus. 

Dominus  illuminatio  mea 

ceciderunt. 

Inclina,  Domine,  aurem  tuam, 
et  exaudi  me  :  falvum  fac  fervum 
tuum,  Deus  meus,  fperantem  in  te. 
miferere  mihi :  quoniam  ad  te 
clamavi  tota  die. 

Juftus  es,  Domine,  et  reftum  judi- 
cium tuum.     Fac  cum  fervo  tuo 
fecundum  mifericordiam 
tuam. 


V.  &  XIV. 

VI.  &  XV. 

X. 

XI. 


The  following  IngreJJk  are  the  fame  : — 

After  Decollat. 


Is  that  of  the  V. 

Does  not  occur. 
Is  that  of  the  IV. 


Is  the  XIV. 


Is  the  XVII. 


After  Pentecoft. 

10 

4 

2 

II 

5 

3 

12 

4 

13 

5 

14 

6 

15 

I  after  Dedication. 

7 

After  Decollat. 

2  after  Dedication. 

I 

I  of  Oftober. 

8 

2 

aofOftober.      3  after  Dedication. 

No  doubt,  originally,  the  firjl  after  Pentecojl  was  the  Jame  as 
the  tenth  and  twentieth  :  though  afterwards  altered  for  the  later 
Fejlival  of  Trinity.  The  3rd  of  Oflober,  the  Fejlival  of  the 
Dedication,  has  the  following  : — 

Ye,  who  are  about  to  pafs  over  this  Jordan,  build  an  altar  to  the  Lord 
of  rough  ftone  which  iron  hath  not  touched :,  and  ye  fhall  offer  on  it  whole 
burnt  facrifices,  and  peace  offerings  to  our  God  : 

which  is  the  Mozarabic  Introit,  for  the  three  times  of  jblemn 
public  baptijm. 

From  the  Ingrejfa^  we  proceed  to  the  MiJJal  Litany,  which  is 
only  Jaid  on  the  Sundays  of  Lent.  There  are  but  two  ;  the 
melody  is  very  grand,  and  the  words  are  precifely  of  the  form  of 
a  Greek  edene.  That  which  is  Jaid  on  the  firjl,  third,  and 
fifth  Sundays,  is  as  follows  : — 

Divinae  pacis,  et  indulgentiae  munera  fupplicantes,  ex 

toto  corde  et  ex  tota  anima  precamur  te  : 

Domine,  miferere. 
Pro  Ecclefia  tua  Catholica,  quae  hie,  et  per  univerfum  orbem  diffufa  eft. 
R.  Domine,  miferere. 


l8o  Oratiojuper  Populum. 

V,  Pro  Papa  noftro  //.  et  Pontifice  noftro  //,  et  omni  clero  eorum,  omni- 
bufque  facerdotibus  ac  miniftris. 

V.  Pro  famulo  tuo  //.  Imperatore  et  Rege  noftro,  et  omni  exercitu  ejus. 

V,  Pro  pace  Ecclefiarum,  vocatione  Gentium  et  quiete  populorum. 

V.  Pro  civitate  hac  et  converfione  ejus  omnibufque  habitantibus  in  ea. 

V.  Pro  aeris  temperia,  et  fru6tu  et  fecunditate  terrarum. 

V.  Pro  virginibus,  viduis,  orphanis,  captivis,  ac  penitentibus. 

V.  Pro  navigantibus,  iter  agentibus,  in  carceribus,  in  vincuiis,  in  metal- 
lis,  in  exiliis,  conftitutis. 

V.  Pro  iis  qui  diverfis  calamitatibus  detinentur,  quique  fpiritibus  vexantur 
immundis. 

V.  Pro  iis  qui  in  fanfta  tua  Ecclefia  fruftus  mifericordiae  largiuntur. 

We  next  come  to  the  Oratio  fuper  populum^  which  is,  in  faS, 
the  Colleft  for  the  Day,  and  ought  to  be  dijlinguijhed  from  the* 
GaUican  Prayer  of  the  fame  name,  which  occurs  towards  the  end, 
and  is  equivalent  to  the  Benedidiion.  There  is  no  Juch  coUeS 
in  the  Mozarabic ;  and  this  is  the  one  great  advantage,  and  we 
think  the  only  one,  which  the  prejent  office  has  over  that.  Now 
it  is  very  jingular  to  compare  the  Milanese  Oratio  fuper  populum 
with  the  Roman  Colleft.  The  injlances  in  which  they  are  the 
Jame  are  as  follow  :  — The  Ambrojlan  for  feriae  in  Advent  is  the 
Roman  for  its  fourth  Sunday.  The  prayers  are  identical  in — 
Firjl  Majs  at  Chrijlmas,  S.  Thomas  of  Canterbury  (of  courje), 
Epiphany  III,  Epiphany  V.  In  Lent  (it  mujl  be  remembered 
that  there  is  no  Ambrojlan  office  for  the  Fridays)  the  Sundays 
are  always  different.  The  week-days  are  the  Jame  with  theje 
exceptions  : — Thurjday  in  the  Jecond  and  third  weeks  ;  in  the 
fourth  Tue/day  and  Saturday  ;  aljb,  the  Ambrojlan  Thurjday  is 
the  Roman  Friday  :  in  Pajjlon  Week,  Monday,  Wednesday, 
Thurjday,  Saturday :  in  Holy  Week,  Friday,  Saturday.  In 
Eajler  Week,  TueJHay,  Wednesday,  and  Thurjday  are  the 
Jame.  So  is  the  iirjl  Sunday  after.  The  Roman  third  is  the 
Milaneje  fourth  ;  Trinity  and  the  firJl  Sunday  after  Pentecojl 
are  the  Jame ;  three  or  four  others  of  the  Sundays  after  Trinity 
have  the  Jame  CoUefls,  though  not  in  the  Jame  order.  To  which 
we  may  add  that  the  Ambrojlan  S.  Stephen  is  the  Jame  as  the 
Roman  Odave. 

But,  the  Jame  or  not  the  Jame,  theJe  Collects  have  exaftly  a 

*  It  is  odd  that,  in  fpeaking  of  the  latter,  Liturgical  writers  do  not  refer 
to  the  Ambrofian  ufe  of  the  terms :  fo  for  example  Gerbertus,  Liturg.  Ale- 
mann.  Tom.  i.  p,  400.  It  is  to  the  Galiican  ule,of  courl'e,  that  Micrologus 
alludes,  where  we  find  "  Oratio  port  communionem  pro  foils  communicanti- 
bus  debet  orari.  Populus  autem  ctfi  quotidic  in  Quadragefima  convenit,  non 
tamen  quotidie,  ut  dcberet,  communicat.  Ne  ergo  populus  ita  oratione  care- 
ret,  adjcfta  eft  Oratio  fuper  populum,  in  qua  non  de  communicatione,  fed  de 
populi  proteftione  oratur  fpccialiter."  In  this  fenfe,  the  Roman  Miflal  has 
the  Super  ptputum  in  Lent,  but  in  Lent  only. 


Advent  Prophecies. 


i8i 


Jimilar  chara6ier  with  thofe  to  which  we  are  accujlomed ;  fo 
Jimilar,  that  it  is  not  worth  while  to  dwell  at  any  further  length 
on  them.     We  proceed  to  the  Prophecy. 

The  Prophecy  is  read  on  all  Sundays  and  Fejlivals,  but  not 
in  Ferial  MaJOfes.  This  aljb  was  the  Gallican  as  well  as  the 
Mozarabic  u]e ;  and  a  curious  vejlige  of  it  was  kept  up  in  Jbme 
of  the  French  churches  even  in  the  eighteenth  century.  So  it 
was  at  the  three  Majjes  of  Chrijlmas  in  the  Cathedrals  of  Vienne, 
Rouen,  and  Orleans  (only  at  Vienne  after  the  Epijlle) :  ^o  in 
the  third  Majs  at  Fontevraud,  at  all  three  at  Auxerre,  at  all 
the  highejl  fejlivals  at  Orleans  ;  at  Chrijlmas  in  S.  Aygnan  at 
Orleans  ;  ^o  at  the  Collegiate  Church  of  Jargeau  ;  aljb  at  Rouen 
S.  Lo. 

We  give  thoje  between  Advent  and  Mid- Lent :  — 


Ambrosian. 

Mozarabic. 

Advent  i. 

Ifalah  li.  4—8. 

Ifaiah  x.  33  ;  xi.  10. 

2. 

Baruch  iv.  36;  v.  9. 

Ifaiah  li.  7 — 12. 

3. 

Ifaiah  xxxv. 

Ifaiah  li.  i — 6. 

4- 

Ifaiah  xl.  i — 11. 

Ifaiah  xxiv.  16 — 23. 

5- 

Micah  V.  2,  3,  and  Ma- 
lachi  iii.  i — 7. 

Ifaiah  xvi.  i — 5. 

6. 

Ifaiah  Ixii.  8  ;  Ixiii.  4. 

Ifaiah  xxxv. 

Chriftmas  Day. 

Ifaiah  ix.  i — 7. 

Ifaiah  ix.  i — 7. 

3rd  Mafs. 

S.  Stephen. 

A6ts  vi.  9,  10,  and  vli. 

A(5ts  vi.  andvii,  51 — 

54—60. 

viii.  3. 

S.  John  Ev. 

I  8.  John  i. 

Wifdom  X.  10 — 18. 

Holy  Innocents. 

Jeremiah  xxxi.  15 — 20. 

Jeremiah  xxxi.  15 — 20. 

Circumcifion. 

Baruch  vi.  i,  2. 
Jeremiah  Ivii.  52 — 54, 
Baruch  vi.  4 — 7. 

Ifaiah  xlviii.  12 — 20. 

Sunday  in  the  06lave, 

Ifaiah  viii.  9 — 18. 

Ifaiah  xlix.  1 — 6. 

Epiphany. 

Ifaiah  Ix.  i — 6. 

Ifaiah  Ix.  i — 19. 

I  ft  Sunday  after  Epiph, 

Ifaiah  Ixi.  i — 3,andlxii. 
II,  12. 

Ifaiah  Hi.  1 — 10. 

and                „ 

A£ls  iv.  9 — 12. 

Ifaiah  Ixv.  17 — 24. 

3rd 

Ezekiel  xxxvii.  21 — 28. 

Ifaiah  Ixvi.  i — 14. 

4th 

Jerem.  xxxiii.  14 — 21. 

Jeremiah  xxxi.  31 — 34. 

5th                 „ 

Malachi  iii.  9 — 12. 

Jeremiah  xxxi.  10 — 14. 

6th                 „ 

Malachi  iii.  13 — 18. 

Jeremiah  iii.  29  j  iv.  2. 

7th,  or  Septuagefima. 

Joel  ii.  12 — 21. 

Jeremiah  vii.  i — 7. 

8th,  or  Sexagefima. 

Ezekiel  xxxiii.  7 — 11. 

Jeremiah  xiii. 

9th,  or  Qu^inquagefima. 

Zachariah  ix.  5 — 14. 

Ifaiah  Iv. 

In  Cap.  Jejunii. 

Proverbs  i.  23 — 32. 

Lent,  ift  Sunday. 

Ifaiah  Iviii.  1 — 12. 

Ifaiah  Iv. 

Monday. 

Ezekiel  xxxiv.  11 — 16. 

Tuefday. 

Ifaiah  Iv.  6 — 11. 

Wednefday. 

Exodus  xxiv.  12 — 18. 

Prov.  xiii.  22  ;  xiv.  11. 
Exod,  xxxiv.  27 — 35. 

Thurfday. 

Ezekiel  xviii.  i — 9. 

Friday. 

Eccles.  xxix.  i — 12. 

1 82 


The  Ambrofian  Epiftles. 


> 

Ambrosian. 

MOZARABIC. 

Saturday. 

Epijile. 

Gen.  xxxi.  17  ;  xxxii.  i. 

Lent,  2nd  Sunday 

Exodus.  XX.  I — 24. 

Gen.  xli.  i — 45. 

Monday. 

Daniel  ix.  15 — 19. 

Tuefday. 

I  Kings  xvii.  8 — 16. 

Wednefday. 

Either  xiii.  9 — 17. 

Prov.  xxvii.  23;  xxviii. 
lOjExod.ii.  11;  iii.  15. 

Thurfday. 

Jeremiah  xvii.  5—10. 

Friday. 

Wifdom  xviii.  1 5 — 2 1 . 

Saturday. 
Lent,  3rd  Sunday. 

Exod.  xiii.  17;  xiv.  14. 

Exodus  xxxiv.  i — 10. 

Prov.  XX.  17—28. 

Numb.  xxii.  i  ;  xxlii.  10, 

Monday. 

2  Kings  V.  I — 15. 

,                 Tuefday. 

2  Kings  iv.  i — 7. 

Wednefday. 

Exodus  XX.  12 — 24.. 

Prov.  xxi.  22 — 31. 
Judges  i.  I — 26. 

Thurfday. 

Jeremiah  vii.  i — 7. 

Friday. 

Eccles.  ix.  I — 10. 
Judges  xvi. 

Saturday. 

Lent,  4th  Sunday. 

Exodus  xxxiv.  23 — 32. 

Eccles.  xiv.  11 — 19. 

I  Sam.  i.  I — 20. 


The  Prophecy  is  followed  by  the  PJalmellus,  a  verje  and  re- 
jponje  almojl  always  taken  from  the  PJalms,  and  in  the  Jame 
order  and  connexion  in  which  they  occur  in  the  PJalter.  It  is 
frequently  in  faft  the  Jame  as,  though  not  theoretically  agreeing 
with,  the  Roman  Gradual.  There  is  nothing  that  Jeems  parti- 
cularly to  call  for  remark  in  this  Antiphon  ;  and  we  will  there- 
fore proceed  to  the  EpiJlle, 

Advent : — 


Ambrosian. 
1.    2  Theflal.  ii.  i — 14. 


Mozarabic. 
Rom.  XV.  14 — 29, 


Roman. 
Rom;  xii. 


It  is  Jbmewhat  Jingular  to  find  the  firjl  epiJlle  in  Advent  Jetting 
forth  that  the  day  of  CHRIST  is  not  at  hand ;  yet,  perhaps,  as  a 
warning  of  the  terrors  for  which  the  faithful  mujl  be  prepared 
before  the  LORD'S  coming,  the  Ambrofian  EpiJlle  is  not  ill- 
chofen.  The  appropriatenejs  of  the  Mozarabic  we  fail  to  fee, 
though  we  are  far  too  well  aware  of  the  admirable  Jkill  which 
has  grouped  that  noble  office,  to  feel  any  doubt  that  the  fault  is 
in  ourfelves. 


»,  Rom.  XV.  I — 13. 


Rom.  xiii.  i — 8. 


The  Ambrofian  is  the  fame  as  the  Roman  for  its  fecond 
Sunday ;  the  tejlimony  of  Scripture  to  our  LORD'S  Advent. 
The  Mozarabic  is  again  difficult  of  comprehenfion,  unlefs  we 


*The  Amhrofian  Epijiles.  1 83 

jay  that  it  refers  to  our  LORD'S  birth  in  Bethlehem  as  having 
taken  place  there  through  His  parents'  obedience  "  to  the  higher 
powers,"  and  their  fulfilment  of  the  concluding  claufe, — "  Tri- 
bute to  whom  tribute." 

Ambrosian.  Mojjarabic.  Roman. 

3.  Rom.  xi.  25  to  end.         Rom.  xi.  25  to  end.         Rom.  xiii.  11  to  end. 

The  Milaneje  and  Spanijh  not  inappropriately  recite  the 
prophecy  of  the  rejloration  of  IJrael  and  the  call  of  the  Gentiles 
as  events  that  mujl  precede  the  final  Advent.  The  Antiphona 
pojl  Evang.  of  the  former  carries  on  the  fame  train  of  thought, 
"  Prepare  to  meet  thy  GOD,  O  Ifrael ; "  and  the  Offertory 
unites  the  prophecy  of  Joel,  "  There  Jhall  no  Jlrangers  pajs 
through  Jerujalem  any  more,"  with  the  command  to  Jojhua, 
**  Arije  and  paJs  over  this  Jordan," — the  firjl  entrance  on  the 
Promijed  Land  being  a  type  of  the  final  return.  The  Roman 
Office  mojl  jlrikingly  commences  that  Advent  with  the  trumpet- 
call  of,  "  Now  it  is  high  time  to  awake  out  of  Jleep." 

4.  Hebrews  X.  35 — 39.  1   Cor.  xv.  23 — 31.  Rom.  xv.  i — 13. 

The  Ambrojian  is  jingularly  appropriate.  "  He  that  Jhall 
come,  will  come,  and  will  not  tarry."  The  Mozarabic,  with  its 
prophecy  of  "  Then  cometh  the  end,"  happily  converts  what  we 
have  been  accujlomed  to  conjider  an  Eajler,  into  an  Advent 
Epijlle.     Of  the  Roman  we  have  Jpoken. 

5.  Gal.  iv.  22 — 31.  1  Theffal.  v.  14 — 23.       Philipp.  iv.  4 — 7. 

The  parable  of  Agar,  we  imagine,  is  introduced  to  teach 
patience  under  the  Jufferings  which  the  Church  mujl  endure, 
before  the  coming  of  the  LORD  Jhall  end  her  Jufferings  for  ever. 
The  Mozarabic  ends  fuitably  with,  "  Your  whole  fpirit  and 
"  foul  and  body  be  prejerved  blamelefs  unto  the  coming  of  our 
"  Lord  Jesus  Christ,"  as  appropriate  a  clofe  as  is  that  of 
the  Roman, — "  The  LORD  is  at  hand." 

6.  Philipp.  iv.  4 — 9.         2  Theffal.  ii.  i — 14.  2  Cor.  iv.  i — 8. 

The  Ambrofian  gives  us  lajl  Sunday's  Roman  Epijlle, — we 
think,  in  a  better  pofition.  Nothing  can  more  fitly  clofe  the 
feries  of  Advent  prediSions.  The  Mozarabic  ends  with  that 
prophecy  of  Antichrijl  with  which  the  Ambrofian  commenced, 
and  furely  more  fuitably  placed.  It  is  worth  notice  that 
Durandus  tells  us  how,  in  his  days,  fome  churches  tranfpofed 
thefe  epijiles,  reading  that  from  the  Corinthians  on  the  third 
Sunday,  that  from  the  Philippians  on  the  fourth.  Sicardus, 
however,  and  Rupert  give  no  hint  of  this. 


1 84  'The  Amhrofian  Epijlles. 

The  Nativity : — 

Ambrosian.  Mozarabic.  Roman. 

Hebrews  i.  i — 8.  Hebrews  i.  i — la.        Hebrews  i.  i — 12. 

Saint  Stephen : — 

2  Timothy  iii.  17  ;  Afts  vi.  i  to  end  ;         Afts  vi.  8 — 10  ; 

iv.  8.  and   vii.    i  ;    and         and  vii.  54 — 60. 

51 — 60. 

The  Ambrojian,  relegating  the  account  of  the  Protomartyr's 
Triumph  to  the  Prophecy,  choojes  a  mojl  happy  epijlle,  not 
only  from  the  appojitenejs  of  the  "  I  have  fought  a  good  fight," 
&c.,  but  from  the  reference  to  S.  Stephen's  conjlant  allujion  to 
Scripture  in  the  commencement, — *' All  Scripture  is  given,"  &c., 
and  the  glance  at  the  feajbn  of  the  year  at  its  condujion, — "all 
them  al Jo  that  Ipve  His  appearing."  The  Mozarabic  is  a  better 
compendium  of  the  hijlory  than  the  Roman  ;  both,  however, 
Jhine  in  comparison  with  the  wretched  arrangement  of  lejjons  and 
epijlles  in  our  own  Prayer-book. 

Saint  John  Evangelijl : — 

Rom.  X.  8—13.  I  Theffal.  iv.  13  to  end.         Ecclus.  xv.  i — 6. 

The  Ambrojian  prophecy,  though  not  the  Jame  pajfage  as  the 
Roman  epijlle,  is  to  the  Jame  effeft ;  both,  of  courje,  referring 
to  him  who  gathered  his  marvellous  depth  of  theology  by  lying 
on  the  breajl  of  the  True  Wifdom.  The  epijile  Jeems  lejs 
appropriate;  it  would  be  equally  Juitable  for  any  Apojlle. 
The  Mozarabic  appears  of  great  antiquity,  the  "  we  which  are 
"  alive  and  remain  unto  the  coming  of  the  LORD,  Jhall  not  pre- 
*'  vent  them  that  are  ajleep"  clearly  referring  to  the  faying 
that  went  *'  out  among  the  brethren  that  that  dijciple  Jhould 
not  die." 

Holy  Innocents : — 

Rom.  viii.  14 — 21.  2  Cor.  i.  3 — 7.  Rev.  xlv.  i — 5. 

Both  Ambrojian  and  Mozarabic  epijlles  fuit  well  enough  to 
the  Jbrrow  of  the  bereaved  Mothers  ;  but  how  infinitely  inferior 
to  the  Roman  (and  our  own)  glorious  Ledion  !  Our  and  the 
Roman  lejjbn  from  Jeremiah,  forms  the  epijlle  of  Milan  and 
Toledo.  Durandus,  however,  gives  the  lejjon  from  Jeremiah  as 
the  proper  epijlle  ;  but  Jbme  churches.  Jays  he,  where  Alleluia  is 
Jung  on  this  day,  have  that  from  the  Revelation.  In  the  Roman 
Rite,  however,  Alleluia  is  only  fung  on  the  Oftave,  Jignifying 
the  joy  of  the  happy  infants  in  the  Eternal  Oftave  of  Beatitude. 
We  cannot  find  the  epijlle  from  Jeremiah  in  any  ancient  MiJfal 
within  our  reach. 


The  Ambroftan  Epijlles.  185 

Circumcijion :  — 

Ambrosian.  Mozarabic.  Roman. 

Philipp.  iii.  i — 8.  Philipp.  Hi.  i — 8.         Gal.  iv.  i — 7. 

The  Ambrojian  and  Mozarabic  dwell  with  propriety  on  the 
abolition  of  Jewijh  circumcijion  ;  the  Roman  is  /imply  for  the 
OSave.  We  do  not  at  all  underjland  the  Halberjladt.  It 
gives  Gal.  iii.  23 — iv.  I,  for  the  epijlle ;  and  then  it  follows, 
Epijiola  fequens  legitur  in  Circumcifione  Domini. — Col.  i.  23 — 28. 

Epiphany : — 

Titus  ii.  II  j  iii.  2.        Gal,  iii.  27  j  iv.  7.         Ifaiah  Ix.  i — 7. 

The  force  of  the  Ambrojian  lies  in  its  commencement, 
EHE^ANH  yap  v  %af(j  toS  &EoSy  k.  t.  x.,  which  would  Jeem  to 
give  it  a  Greek  origin.  The  Mozarabic  refers  to  the  Epiphany 
Baptijm,  a  Spanijh  cujlom  abolijhed  by  S.  Damajus  and  S. 
Himerius  of  Tarragona ;  therefore  the  epijlle  is  earlier  than 
the  fourth  century.  The  Roman  Epijlle  forms  the  prophecy 
in  the  others,  and  was  the  prophecy  as  early  as  the  fifth  century. 
For  in  one  of  the  Jermons  of  S.  Maximus  of  Turin  on  that  day 
(he  of  courje  belonged  to  the  Italic  province)  we  have  this  com- 
mencement : — "  Ait  Prophetarum  praecipuus  IJaias,  Jicut  audijlis, 
fratres  charijjimi,  Illuminare,  illuminare,  Jerujalem."  So  it  is 
in  the  ledlionary  of  Luxueil. 

Chrijlophory : — 

Heb.  xi.  13 — 16.  *  * 

Firjl  Sunday  after  Epiphany  : — 

Ephes.  iv.  23 — 28.  Rom.  i.  i — 17  Rom.  xii.  i — 5. 

The  Mozarabic  on  this  day  begins  the  Epijlle  to  the  Romans, 
and  reads  on  from  it  for  five  Sundays.  The  Luxovienje  differs 
from  all,  having  I  Cor.  i.  15— 31.  Ritualijls  are  not  well  agreed 
as  to  the  reafon  of  the  Roman  Epijlle.  Durandus  fpeaks  of  the 
"  living  facrifice,  holy,  acceptable  to  GOD  "  as  the  antitype  of 
the  Three  Kings.  Sicardus  fpeaks  of  the  joyous  charader  of 
the  whole  office,  inviting  as  it  does  to  praife ;  but  Jince  *'  praije 
is  unbecoming  in  the  mouth  of  a  Jinner,"  the  epijlle,  he  Jays, 
fpeaks  of  holinefs. 

After  Epiphany  :  — 

Mozarabic.  Ambrosian.  Roman. 

Second  Sunday.    Rom.  vi.  12—18.       1  Cor.  i.  1  —  5.       Rom.  xii.  6 — 16. 
Third  Sunday.     Rom.  vi.  19—25.      Gal.  v.  26  ;  vi.  6.  Rom.  xii.  16 — 21. 
Fourth  Sunday.  Rom.  vii.  14.  to  end.  Col.  i.  3 — 11,         Rom.  xiii.  8 — 10. 


1 86  The  Amhrofian  Epijiles. 

It  is  worth  while  to  objerve  that  the  jcope  of  the  Roman 
Epijiles  during  this  Jeajbn,  is  the  objeSive  a^ion  of  the  law  of 
God  on  the  mind  of  man ;  whereas  the  other  two  rites  rather 
dwell  on  his  fubjeftive  reception  of  it.  There  is  a  curious 
reading  at  the  conclujion  of  the  lajl-named  Mozarabic  Epijlle. 
**  Infelix  ego  homo  ;  quis  me  liberabit  de  corpore  mortis  hujus? 
**  Gratia  Dei,  vita  et  pax :  per  Jejum  Chrijlum  Dominum 
"  nojlrum." 

Mozarabic.  Ambrosian.  Roman. 

Fifth  Sunday.     Rom.  viii.  3 — 9.     Rom.  xiii.  8 — 10.    Col.  iii.  12 — 17. 
Sixth  Sunday,     i  Cor.  i.  10 — 17.    Col.  ii.  i — 7.  i  Thefs.  i.  2  to  end. 

Septuagejima : — 

I  Cor.  ii.  10  ;    iii.  6.     i  Cor.  ix.  24;  x.  4.     i  Cor.  ix.  24;  x.  5. 

We  mujl  firjl  remember  that  the  Mozarabic  has  no  Juch  Jeajbn 
as  Septuagejima;  but  goes  on  counting  its  Sundays  from  after 
Epiphany  to  the  commencement  of  the  Fajl.  We  may  doubt 
whether  the  original  arrangement  of  the  Ambrojian  were  not  the 
jame,  and  its  prejent  office  /imply  borrowed  from  the  Roman. 
It  is  to  be  obferved  that  the  Roman  continues  the  allegory  of 
the  Apojlle,  taken  from  the  games,  by  adding  his  dejcription  of 
the  journeyings  of  the  Jews  in  the  wildernejs,  and  thereby  points 
out  the  identity  of  his  argument  in  both  cajes.  *'  I  keep  under 
my  body,  and  bring  it  into  jubjedion,  lejl,"  &c.  "  For"  or 
"  Now,"  (not  moreover,)  "brethren,  I  would  not  that  ye  Jhould 
be  ignorant,"  &c.  He  is  ajjigning  the  cauje  why  the  body  of  a 
Chrijlian  Jhould  be  kept  in  Jubjefiion,  as  having,  like  the  Jews, 
eaten  that  Jpiritual  meat  and  received  that  Jpiritual  drink.  Our 
reformers,  tied  down  by  their  unhappy  adherence  to  chapters, 
mijs  or  negled  this  connedion,  and  end  with  the  conclujion  of 
the  ninth. 

Sexagejima : — 

I  Cor.  xii.  27 — xiii.  9.     1  Cor.  ix.  7 — 12.     2  Cor.  xi.  19 — xil.  9. 

Objerve  firjl  that  the  Ambrojian  Office  is  Jimply  going 
through  the  mojl  Jlriking  pajjages  of  the  Corinthians,  after 
having  in  like  manner  gone  through  the  Romans.  It  Jeems 
difficult  to  underjland  why  the  dejcription  of  charity,  Jo  very 
appropriate  for  the  near  approach  of  the  Fajl  at  Quinquagejima, 
jhould  have  been  put  back  a  Sunday  by  the  Mozarabic.  The 
Roman  EpiJllc,  which  the  Sarum  follows,  is  Jimply  Jelefled  on 
this  account,  that  the  Station  is,  on  that  Sunday,  in  the  Bajllic 
of  S.  Paul ;  and  to  him,  therefore,  do  the  ColleS  and  Epijlle 
more  ejpecially  point.      It  is  almojl  needlejs  to  obferve  that  our 


The  Amhrofian  Epijiles.  187 

CoUefl,  "  O  God,  who  Jeejl  that  we  put  not  our  trujl  in  any- 
thing that  we  do,"  is  altered  from  the  original,  which  concludes 
thus  : — "  Mercifully  grant,  that  by  the  intercejQTion  of  the  DoSor 
of  the  Gentiles,  we  may  be  defended  againjl  all  adver/ity."  It 
is  rather  jlngular  that  in  the  German  MiJ^als,  where  there  is  no 
reajbn  for  the  commemoration  of  S.  Paul  on  this  day,  the  jame 
ColleS  and  Epijlle  are  always  found. 
AJh-Wednefday : — 

MOZARABIC.  AmBROSIAN.  RoMAN. 

S.  James  i.  13 — 21.  None.  Joel  li.  iz — 19. 

It  was  not  till  the  final  alteration  of  the  Mozarabic  Rite  by 
Cardinal  Ximenes,  that  the  Jeajbn  of  Lent  was  extended  back- 
wards to  AJh-WedneJday.  Till  then,  it  commenced,  as  does  the 
Ambrojian  to  this  day,  with  the  Firjl  Sunday,  thus  containing 
only  thirty-Jix  days  complete  ;  the  tenth  part,  roughly  meafured, 
of  the  whole  year.  Thoje  who  made  the  alteration,  did  it  after 
a  mojl  dumjy  fajhion,  changing  Epijiles  and  Gojpels  Jo  as  to 
deprive  them  of  all  appropriateness  of  pojltion.  The  office  for 
AJh-WedneJHay  is  that  which  was,  in  Gotho-Hijpanic  times, 
the  office  for  the  Firjl  Sunday  in  Lent :  the  prejent  firjl,  the 
original  Jecond  ;  the  prejent  Jecond,  the  original  third  ;  the  pre- 
jent third,  the  original  fifth.  The^fourth,  or  Mediante^  is  as  it 
was ;   the  fifth  is  new  ;  the  Jixth,  or  De  Traditioney  is  as  it  was. 

Firjl  Sunday  in  the  Fajl : — 

2  Cor.  V.  20 — vi.  10.  2  Cor.  vi.  i — 10.         2  Cor.  vi.  i — 10. 

We  may  objerve  that  henceforth,  during  the  Fajl,  the  Am- 
brojian, like  the  Roman,  has  a  Jpecial  office  for  every  day  ;  but 
with  this  difference,  that  there  is  none  for  Friday.  The  Moz- 
arabic, on  the  contrary,  has  no  ejpecial  office  except  for  WedneJ"- 
day  and  Friday.  Here,  then,  is  a  clear  trace  of  the  influence 
which  the  Eajlern  Church  pojjejjed  at  Milan ;  as  we  know  it 
did  in  many  other  things,  as,  for  example,  in  the  fejlal  chara6ler 
of  Saturday.  The  Greek  Church,  as  every  one  knows,  never 
celebrates  in  Lent,  except  on  the  Saturdays,  Sundays,  and  High 
Fejlivals ;  and  here  we  find  Milan  doing  the  Jame  on  one  day 
in  each  quadragejimal  week.  Notice  this  aljb.  On  the  firjl 
four  days  of  the  week,  the  ledlions  are,  at  Milan,  Prophecy  and 
Gojpel,  the  Epijlle  being  omitted. 
Firjl  Sunday  in  Lent  : — 

2  Cor.  V.  20 — vi.  10.  2  Cor.  vi.  i — 10.         2  Cor.  vi.  i — 10. 

The  Epijlle,  common  to  the  three  rites,  arms,  Jays  Durandus, 
the  faithful  with  the  four  cardinal  virtues ;  and  certainly  a  more 
appropriate  one  could  not  have  been  JeleSed. 


1 8  8  The  Ambroftan  Epijiles. 

Second  Sunday  in  Lent : — 

MozARABxc.  Ambrosian.  Roman. 

James  ii.  14. — 20.         Ephefians  i.  15 — 23.         i  Thefs.  iv.  i — 8. 

The  Roman  Epijlle,  as  all  the  ritualijls  tell  us,  occupies  this 
place,  becauje  when  the  Church  begins  to  dejcend  from  generals 
to  particulars,  Jhe  warns  her  children  againjl  the  Jin  of  impurity 
as  that  which  has  dejlroyed  infinitely  more  than  any  other. 
Hence  aljb  the  Jeledion  of  what  otherwije  Jeems  inappropriate, 
the  Transfiguration  from  the  Gofpel ;  as  if  jhe  would  teach  us 
how  thoje  bodies  are  to  be  honoured  and  held  in  reverence,  the 
future  glorification  of  which  was  ^o  miraculoujly  manifejled  by 
our  Lord.  This,  however,  is  a  Jlridly  Roman  uje  ;  and  the 
majority  of  other  Churches  read,  as  did  the  Sarum,  and  as  we 
Jlill  do,  the  hijlory  of  the  Syro-Phoenician  woman.  In  the  very 
ancient  Capitulare  Evangeliorurriy  publijhed  by  Thomajius,  this 
Sunday  is  "  vacant " — that  is,  had  no  proper  office,  on  account 
of  the  very  heavy  duty  of  the  preceding  Saturday  in  Ordina- 
tions. Hence  Jbme,  at  a  later  time,  took  the  preceding  Thurs- 
day's Gojpel,  that  of  the  Syro-Phoenician  ;  others  that  of  the 
Fridav,  the  Transfiguration.  Durandus  jimply  fays  that  "  in 
Jbme  Churches "  the  Transfiguration  is  read  for  the  Gojpel. 
The  Mozarabic  very  appropriately  gives  us  S.  James's  lejfon  on 
the  necejjlty  of  works  ;  and  the  Ambrojian  not  lejs  fitly  calls  off 
our  thoughts  from  the  jufferings  of  the  prejent  Fajl  to  the  glory 
which  is  to  be  their  rejult. 

Third  Sunday  in  Lent : — 

1  S.  Pet.  i.  I — 12.        I  Thefs.  ii.20j  iii.  8.       Ephes.  v.  i — 9. 

Mid-Lent  Sunday : — 

2  S.  Pet.  i.  I — 9.  I  Thefs.  Iv.  1  — 12.  Gal.  iv.  22 — 31. 

PaJJion  Sunday  : — 

I  S.  John  i.  I — 7.  Ephes.  v.  15 — 21.  Heb.  ix.  11 — 15. 
Palm  Sunday : — 

Gal.  i.  I — 12.  2  Thefs.  ii.  15 — iii.  5.  Philipp.  ii.  i — 11. 

Of  theje  Epijiles,  the  two  mojl  jlriking  to  our  mind  are  the 
Mozarabic  for  PaJJion  and  Palm  Sunday,  the  former  ending  with 
the  words  which  form  Jo  complete  an  Antiphon  to  the  whole  of 
Pajfion-tide  :  "  The  blood  of  jESUS  CHRIST  His  SON  cleanf- 
eth  us  from  all  jin  ;  "  the  latter,  that  anathema  of  S.  Paul  on 
thofe  who  jhould  preach  any  other  Gofpel  than  that  of  the  Atone- 
ment, which  the  following  week  is  to  fet  forth.  The  Ambrofian 
Epijlle  for  Palm   Sunday  fecms  at  firjl  fight  utterly  inappro- 


The  Amhrofian  Gofpels.  189 

priate.  But  the  reajbn  is  this.  The  preceding  Saturday  is 
that  of  the  Tradition  of  the  Symbol ;  and  although  the  Creed  in 
the  Milaneje  Church  is  not  now  adually  delivered  to  the  Cate- 
chumens, as  it  is  in  the  Mozarabic,  the  Epijlle  with  reference  to 
the  ancient  rite  begins  very  properly,  "  Therefore,  brethren, 
Jland  fajl,  and  hold  the  traditions  you  have  been  taught." 

We  have  now  Jaid  enough  about  the  Epijlle.  A  few  words 
are  all  that  we  mujl  allow  ourjelves  on  the  Gofpel.  Thofe  in 
Lent  are  the  mojl  dejerving  of  our  attention.  The  Ambrojian 
for  the  Firjl  Sunday,  which,  we  mujl  again  repeat,  is  the  adlual 
commencement  of  their  Lent,  has  the  Gojpel  of  the  Temptation 
from  S.  Matthew.  It  was  Jo  originally  in  the  Mozarabic  Office, 
though  now  it  is  thrown  back  to  AJh-Wednefday.  The  Second 
Sunday  is  in  the  Ambrojian  called  the  Sunday  of  the  Samaritan, 
the  Go/pel  being  that  chapter  in  S.  John.  So  it  originally  was 
in  the  Mozarabic,  though  now  appropriated  to  the  Firjl  Sunday. 
The  Illation — which  in  the  Ambrojian  Rite  is  always  called  the 
Preface — of  the  two  Churches  is  worth  comparing.  The  Milan- 
efe  runs  thus  :— *'  Through  CHRIST  our  LORD.  Who,  that  He 
"  might  quietly  teach  the  myjlery  of  His  humanity,  Jat  down 
"  weary  by  the  well ;  and  bejbught  the  Samaritan  woman  that 
"  [he  would  give  Him  water  to  drink,  becauJeHe  had  created  in 
"  her  the  gifts  of  faith.  And  He  thus  vouchfafed  to  thirjl  after 
*'  her  belief,  that  while  He  ajked  water  from  her.  He  kindled  the 
'^  fire  of  Divine  love  in  her.  We  implore,  then,  Thy  boundlejs 
"  mercy  that  we,  defpijing  the  dark  abyjs  of  vices,  and  leaving 
"  behind  us  the  pitcher  of  noxious  lujls,  may  perpetually  thirjl  for 
*'  Thee,  Who  art  the  fountain  of  life,  and  the  origin  of  all  good 
**  things,  and  may  pleaje  Thee  by  the  objervation  of  our  fajl." 

The  Mozarabic  is  five  times  as  long,  but  ends  in  the  Jame  way  : — 

**  For  Thou  art  our  GOD  ;  cajl  us  not  away  from  Thy  face  ; 
"  but  look  upon  us  now  whom  Thou  didjl  through  free  mercy 
"  create  :  that  when  Thou  Jhalt  have  removed  from  us  all  the 
"  debt  of  Jin,  Thou  mayejl  alfo  render  us  well  pleajing  in  the 
"Jight  of  Thy  love.  That  we,  delivered  from  the  abyfs  of  the 
*'  noxious  well  of  miJHeeds,  leaving  behind  us  the  pitcher  of  our 
*'  luJls,  may,  after  the  courje  of  this  life,  hajlen  together  to  that 
"eternal  city,  Jerujalem  :  that  with  all  Jaints  we  may  glorify 
*'  Thy  holy  Name  ;  thus  faying,"  &c. 

Ob/erve  that  the  Jymbolijm  is  nearly  word  for  word  the 
fame  :  but  that  there  is  a  Jingular  mijlake  in  the  Mozarabic 
which  does  not  exijl  in  the  Ambrofian.  The  woman  left  her 
pitcher,  and  went  into  the  city  ;  that  is,  the  city  Sichar,  not  the 
city  of  Jerufalem,  as  themyjlical  interpretation  obliges  us  to  un- 
derjland  it. 


1 90  The  Amhrofian  and  Mozarabic 

The  Third  Sunday  in  Lent  is  called  Abraham's  Sunday ;  the 
Gojpel  being  from  the  eighth  chapter  of  S.  John,  where  our 
Lord  Jays,  "  your  father  Abraham  rejoiced  to  Jee  My  day,"  &c. 
This  Go/pel  does  not  occur  in  the  Mozarabic. 

The  Fourth  Sunday  is  of  the  Man  born  Blind.  This  is  now 
the  Gofpel  for  the  fecond,  and  was  originally  for  the  third  Sun- 
day, in  the  Mozarabic.  Both  Illations  have  to  do  with  the 
hijlory  ;  but  there  is  no  Jimilarity  between  the  two.  Nowhere 
do  we  find  a  better  example  of  the  marvellous  juperiority  of  the 
office  of  Toledo  to  that  of  Milan,  than  here.  Take  the  two  as 
an  example.  We  will  not  judge  Jo  poorly  of  the  reader's  dij"- 
crimination  as  to  Jay  which  is  which. 

It  is  meet  and  right  that  we  (hould  render  thanks  to  Thee,  Holy  LORD, 
Eternal  Father,  Omnipotent  God,  through  Jesus  Christ,  Thy  Son, 
our  Lord,  Who,  by  the  illumination  of  His  faith,  has  driven  away  the 
fhadows  of  this  world,  and  has  made  them  to  be  fons  of  grace  who  were 
held  under  the  juft  damnation  of  the  law.  Who  thus  came  to  judge  the 
world,  that  they  who  fee  not  might  fee,  and  that  they  who  fee  might  be 
made  blind  :  that  they  who  fhould  confefs  in  themfelves  the  darknefs  of  error, 
might  receive  light  eternal,  and  fo  be  freed  from  the  (hadows  of  guilt :  and 
that  they  who,  arrogant  of  their  own  merits,  believed  themfelves  to  poffefe 
the  light  of  righteoufnefs,  might  defervedly  be  confounded  in  their  own 
darknefs  :  who,  puffed  up  by  their  pride,  and  trufting  in  themfelves,  fought 
not  the  Phyfician  to  heal  them.  For  by  Jesus,  who  calls  Himfelf  the  Door 
to  the  Father,  they  might  have  entered  in.  But  fmce  they  were  puffed 
up  by  their  own  merits,  they  remained  for  ever  in  their  own  blindnefs. 
Wherefore  we,  coming  humbly  before  Thee,  and  putting  no  truft  in  our 
own  deferts,  lay  open  before  Thy  Altar,  moft  holy  Father,  our  own 
wounds,  confefs  the  darknefs  of  our  miftakes,  manifeft  the  fecret  offences  of 
our  confciences.  Grant  that  we  may  find  the  medicine  for  our  wounds, 
light  for  our  darknefs,  purity  for  our  confcience.  With  all  our  endeavours 
we  defire  to  behold  Thy  face  ;  but  we  are  blinded  and  hindered  by  the  dark- 
nefs to  which  we  are  accuftomed.  We  wi(h  to  look  at  the  heavens  and  can- 
not; while  darkened  by  the  night  of  fin  we  cannot  look  to  thofe  who,  on 
account  of  the  holinefs  of  their  lives,  deferve  to  be  called  heavens.  Help 
us,  therefore,  O  Jesus,  as  we  pray  in  Thy  Temple,  [a  reference  to  the  Blind 
Man  having  been  found  in  the  Temple  by  our  Lord,]  and  cure  us  all  in  this 
day,  who  wouldeft  not  that  there  fhould  be  reft  on  the  Sabbath  from  the 
working  of  miracles.  Behold,  we  expofe  our  wounds  in  the  prefence  of  the 
glory  of  Thy  Name  :  do  Thou  beftow  on  our  infirmities  the  medicine  they 
need.  Succour  us  as  Thou  hafl  promifed  while  we  perfift.  Who  out  of 
nothing  hafl  caufed  that  we  (hould  exift.  Make  plain,  and  anoint  the  eyes 
of  our  hearts  and  bodies ;  left,  through  our  blindnefs,  we  fhould  fall  in  the 
ark.  Behold,  we  wafh  Thy  feet  with  our  tears;  fend  us  not  empty  away. 
O  good  Jesus,  let  us  not  depart  from  Thy  footfleps  ;  Thou  who  didflcome 
in  Thy  humility  in  this  world.  Hear  the  prayer  or  us  all,  and  grant  that  we 
may  behold  the  glory  of  Thy  countenance  in  that  beatitude  of  eternal  peace, 
crying,  and  thus  faying. 

The  other  Preface  is  as  follows  :— 

It  is  meet  and  falutary  that  to  Thee,  O  Lord,  who  dwellefl  in  the  ex- 
alted citadel  of  the  heavens,  we  fhould  render  thanks  and  fhould  confefs  Thee 


Illations  compared.  i  o  i 

with  all  our  powers.  For  that  by  Thee  the  blindnefs  of  the  world  hath 
been  removed,  and  true  light  hath  fhone  on  the  weak  :  when  among  the 
other  miracles  of  Thy  many  marvellous  deeds  Thou  didft  bid  the  man  born 
blind  to  receive  fight ;  in  whom  the  human  race,  maculate  with  original 
blindnefs,  is  typified  by  a  fymbol  of  the  future.  For  that  pool  of  Siloam  to 
which  that  blind  man  was  fent,  is  nothing  elfe  but  the  holy  and  fealed  foun- 
tain, where  not  only  the  bodily  eyes,  but  the  whole  man  is  healed,  through 
Christ  our  Lord. 

The  fifth  Sunday  in  Lent,  which  was  aljb  called,  from  a  reafon 
which  has  not  been  explained,  the  Dominica  poji  Vigefimam.  In 
the  Mozarabic  MiJJal  it  is  the  Gojpel  for  the  original  fourth, 
the  prejent  third,  Sunday.  In  mojl  other  churches  it  is  read  on 
Friday  of  the  fourth  week,  or  elje  on  Saturday  of  PajQlon  Week, 
the  day  when  Lazarus  was  aSually  raijed.  The  Gojpel  for 
Palm  Sunday  is  S.  John's  account  of  the  anointing  of  our 
Lord's  feet  by  Mary  Magdalene.  The  arrangement  of  the 
Gojpels  for  Holy,  or,  as  they  call  it.  Authentic  Week,  is  diffe- 
rent in  the  Milaneje  books  from  any  other.  The  Pajfjion  is  not 
read  at  length  till  the  Thurfday.  On  Monday,  the  Gojpel  is  S. 
Luke  xxi.  34 — 38.  On  Tuejday,  S.  John  xi.  47 — 54.  On 
WedneJHay,  S.  Matthew  xxvi.  i — 4. 

One  very  curipus  Gofpel  it  would  be  unpardonable  not  to  men- 
tion. For  S.  Stephen's  Day,  in  the  Roman  Rite,  we  have  the 
prophecy  from  S.  Matthew,  aljb  read  in  our  own  Prayer-book, 
of  Jerufalem  that  killed  the  prophets,  and  Jloned  them  that  were 
jent  unto  her.  In  the  Mozarabic  the  Jeleflion  is  the  fame.  Both 
highly  orthodox  and  edifying  :  nothing  in  the  world  to  be  ob- 
jeded  to  either.  But  now,  notice  the  Ambrojlan.  After  read- 
ing for  the  prophecy  the  account  of  S.  Stephen's  martyrdom, 
(for  its  prophecy  the  Mozarabic  has  a  leSion  from  Wijdom,)  for 
its  epijlle,  2  Timothy  iv.  i — 8,  with  reference  to  the  "  I  have 
fought  a  good  fight,  I  have  finijhed  my  courje,"  of  the  Apojlle, 
the  Gojpel  contains  the  lajl  five  verjes  of  the  Jeventeenth  chapter 
of  S.  Matthew ;  the  account  of  the  demand  made  on  S.  Peter 
for  tribute-money,  and  the  miraculous  way  in  which  the  fijher  of 
men  was  injlruded  to  meet  it.  Why  ?  Becaufe,  in  "  the  fijh 
that  firjl  Cometh  up,"  we  have  a  Symbolical  representation  of  S. 
Stephen  :  fijhes,  according  to  the  well-known  and  mojl  ancient 
interpretation,  Jymbolijing  Chrijlians  ;  and  he  coming  up  the  firjl, 
with  his  offering  out  of  the  great  Jea  of  this  world,— an  offering 
itfelf  Jlamped  with  the  image  of  the  King. 

It  would  be  unpardonable  not  to  allude  to  the  fervice  on  Eajler 
Eve.  That  mojl  noble  of  anthems,  the  Exultet  jam  Angelica 
turbay  is  the  fame  in  the  Ambrofian  as  it  is  in  the  Roman  fervice, 
down  to  the  Surfum  Corda.  It  then  continues  thus :  and  it  would 


1^2  Eafter  Illation. 

« 

hardly  be  pqflible  to  find,  in  any  church,  a  more  rapturous  piece 

of  devotion. 

It  is  meet  and  right,  juft  and  falutary,  that  we  fhould  always,  here  and 
everywhere,  render  thanks  to  Thee,  Holy  Lord,  Almighty  Father,  Eternal 
God.  Who  didft  Thyfelf  dedicate  the  Paflbver  of  all  people,  not  by  the 
blood  and  fat  of  oxen,  but  by  the  Body  and  Blood  of  Thine  Only-Begotten 
Son  Jesus  Christ,  that  the  facrificial  rites  of  an  ungrateful  nation  having 
been  terminated,  grace  might  fucceed  to  the  law,  and  One  Viftim,  offered 
by  Himfelf  once  for  all  to  Thy  Majefty,  might  expiate  the  fins  of  the  whole 
world.  This  is  the  Lamb,  prefigured  in  the  tablets  of  ftone  ;  not  loft  from 
the  flock,  but  exiled  from  heaven ;  not  lacking  a  (hepherd,  but  the  Good 
Shepherd  Himfelf,  who  laid  down  His  life  for  His  (beep,  and  took  it  again, 
that  to  us  His  divine  condefcenfion  might  manifeft  His  humility,  and  the  Re- 
furreftion  of  His  body  might  confirm  our  hope.  Who  before  His  fhearer 
uttered  no  querulous  complaint,  but  proclaimed  the  oracle  of  the  Gofpel, 
faying  :  Henceforth  ye  fliall  fee  the  Son  of  Man,  fitting  at  the  Right  Hand 
of  Majefty.  May  He  both  reconcile  Thee  to  us,  O  Omnipotent  Father,* 
and  endued  with  like  majefty  as  Thyfelf,  may  He  pardon  us.  For  the  things 
which  happened  to  the  Fathers  in  type,  the  fame  have  been  wrought  out  to 
us  in  very  deed.  \T'he  great  Eafter  taper  is  lighted.'\  Behold  now  the  fiery 
column  fhines  forth  which  preceded  the  people  of  the  Lord,  during  the 
feafon  of  thisblefled  night,  to  thofe  falutary  floods  in  which  the  perfecutoris 
overwhelmed,  and  the  people  of  Christ  emerges  at  liberty.  For  he  that 
through  Adam  was  delivered  to  death,  conceived  by  the  water  on  which  the 
Holy  Ghost  hath  brooded,  is  regenerated  by  Christ  to  life.  Let  us 
then  put  an  end  to  our  voluntaiy  faft,  becaufe  Christ  our  Paflbver  is  facri- 
ficed  for  us  ;  and  let  us  not  only  banquet  on  the  flefti  of  the  Lamb,  but  let  us 
be  inebriated  with  His  Blood.  For  the  Blood  of  this  Lamb  alone  createth 
not  guilt  to  them  that  drink  it,  but  falvation.  Let  us  feaft  on  Him  the  un- 
leavened bread,  fince  man  liveth  not  by  bread  alone,  but  by  every  word  of 
God,  For  this  is  the  bread  which  cometh  down  from  heaven,  far  more  ex- 
cellent than  that  fruitful  Ihower  of  ancient  manna,  on  which  Ifrael  then 
feafted,  and  yet  neverthelefs  periftied.  He  who  feedeth  on  This  Bodyftiall  be 
the  pofleflbr  of  life  eternal.  Behold,  old  things  have  pafled  away,  all  things 
are  become  new.  The  edge  of  Mofaic  circumcifion  is  blunted,  and, the  fliarp 
ftones  of  Joftiua  the  fon  of  Nun  have  become  obfolete ;  the  people  of  Christ 
is  marked  in  the  forehead,  not  in  the  loins  ;  by  a  laver,  not  by  a  wound. 
\T'he  Deacon  fixes  the  five  grains  ofincenfe  on  the  Tafchal  taper.'\  In  this 
Advent,  then,  of  the  evening  refurreftion  of  our  Lord  and  Saviour,  it  is 
meet  that  we  ftiould  burn  our  oblation  of  wax  with  its  whitenefs  in  ap- 
pearance, its  fweetnefs  in  odour,  its  lighted  brilliancy  to  the  eye.  What 
more  fitting,  what  more  joyous,  than  that  with  torches  wreathed  with  flowers 
we  ftiould  keep  watch  for  the  flower  of  Jefle  ?  Efpecially  when  Wifdom 
hath  prophefied  concerning  herfelf :  I  am  the  flower  of  the  field,  and  the 
lily  or  the  valleys.  Thefe  waxen  tapers  the  burnt  pine  fweats  not  forth,  nor 
doth  the  cedar,  wounded  by  the  axe,  weep  out :  but  they  have  a  hidden  and 
fymboHcal  teaching  regarding  virginity,  and  grow  white  by  the  transfigura- 
tion of  their  fnowy  candour.  Let  us  wait,  then,  for  the  coming  of  the 
Spoufe,  as  befits  the  Church,  with  lighted  torches:  let  us  render  thanks  by 
our  devotion  for  the  gift  of  lan£lity  already  beftowed  on  us. 

•  Notice  here  the  "  unfcriptural"  expreflion,  which  alfo  occurs  more  than 
once  in  the  Clementine  Liturgy,  of  reconciling  GoD  to  us.  According  to 
S.  Paul's  teaching,  it  is  we  who  are  to  be  reconciled  to  God. 


'The  Four  F re-Evangelic  Prayers.  1 93 

We  mujl  not  dwell  at  greater  length  on  this  remarkable  ad- 
drejs,  manifejlly  coeval  with  S.  Augujline.  There  are  Jbme  few 
exprejjions  in  it  which  a  more  correft  tajle  has  not  improperly 
removed  ;  but  to  do  away  with  the  whole  hymn  for  the  Jake  of 
them,  is  on  a  par  with  the  treatment  which  Rome  has  be/lowed 
on  many  other  compositions  of  equal  merit  and  antiquity. 

We  have  already  remarked  that  the  Gojpel  in  the  Ambrojian 
Rite  is  followed  by  an  Antiphona  poft  Evangelium,  which,  there- 
fore, anjwers  to  the  Lauda  of  the  Mozarabic  ritual.  There  is 
nothing  which  calls  for  much  objervation  in  this  Antiphon.  It 
is  almojl  always  taken  from  the  PJalms  :  occajionally,  on  Saints' 
Days,  it  is  formed  from  the  words  of  the  Saint  then  commemo- 
rated. But  when  we  come  to  the  Jubjequent  part  of  the  Jervice 
it  is  that  we  are  painfully  conjcious  of  the  infinite  Juperiority  of 
Toledo  to  Milan.  In  the  Mozarabic  Mijjal  we  have,  as  we  have 
Jeen,  after  the  Gojpel,  nine  varying  prayers  or  addrejjes,  for  they 
are  Jbmetimes  exhortations  to  the  people  rather  than  Jupplications 
to  God.  They  are— (i.)  The  MiJfa.  (2.)  The  Alia  Oratio. 
(3.)  The  Pojl  Nomina.  (4.)  The  Ad  Pacem.  (5.)  The  Illation. 
(6.)  The  Pojl  SanSus.  (7.)  The  Pojl  Pridie.  (8.)  The  Prayer 
before  the  LORD'S  Prayer.  (9.)  The  Benedi^ion.  And  this 
is  exdujive  of  the  Sacrifice,  the  Ad  Accedentes,  the  Ad  Confrac- 
tionem,  and  the  Communio.  In  the  Ambrojian  Rite  we  have 
only  four  prayers  pojlerior  to  the  Gofpel,  and  theje  far  jhorter 
than  thoje  we  have  been  noticing.  They  are — (i.)  The  Prayer 
Super  Sindonem.  (2.)  The  Super  Oblatam.  (3.)  The  Pre- 
face. (4.)  The  Pojl  Communionem.  Bejides  this,  we  have 
the  three  anthems  :  the  Offertory,  the  Tranjitory,  and  the  Con- 
fraSory. 

The  Offertory  is  remarkable  on  the  following  account : — The 
Church  of  Milan  is  the  only  one  in  Chrijlendom  where  the  pri- 
mitive cujlom  of  the  people's  offering  the  oblations  is  jlill  kept 
up.  Mr.  Webb,  in  his  Sketches  of  Continental  Ecclejiology, 
thus  defcribes  the  pradice  : — "  After  the  Jermon,  Jbme  members 
"  of  a  confraternity  or  Bedefmen,  two  men  and  two  women,  in 
"  black  and  white  mantles,  brought  in  an  oblation  of  the  ele- 
"  ments.  They  jlood  at  the  end  of  the  choir,  and  the  deacon 
"  came,  with  much  ceremony,  to  receive  the  offerings."  But 
thefe  *'  Bedefmen  "  are  penfioners  of  the  Metropolitical  Church 
itfelf,  and  are,  therefore,  after  all,  only  an  imitation  of  the  vene- 
rable cujlom  which  they  profeJJed  to  reprejent.  There  are  ten 
old  men,  called  Vecchioni,  and  as  many  old  women  :  two  of  the 
former,  firjl  covering  their  hands  withyi7'yc«/,  that  is,  with  nap- 
kins of  a  peculiar  texture,  make  their  oblation  of  bread  in  the 
right,  of  wine  in  the  left ;  then  two  women  do  the  fame.    Theje 

O 


194  ^'^'^  Oratio  Juper  Sindonem. 

penjioners  have  the  right  of  walking  in  procejjions,  when  they 
carry  the  Jb-called  cope  and  dijcipline  of  S.  Ambroje.  Landulph, 
the  mediaeval  hijlorian  of  Milan,  dejcribes  at  great  length  their 
office  and  character  :  Beroldus,  aljb,  though  not  without  Jbme 
mijlakes,  does  the  fame.  It  is  this  which  gives  its  chief  interejl 
to  the  Offertory.  The  rite  itjelf,  taking  it  altogether,  is  not  re- 
markably jlriking  :  there  is  one  part  which,  to  unaccujlomed  eyes, 
Jeems  Jingularly  awkward :  when  the  Deacon  and  Sub-deacon 
Jland  rejpedively  at  the  north  and  Jbuth  ends  of  the  altar,  like 
two  clergymen  in  a  badly-performed  Englijh  Communion  Office. 
In  fad,  of  the  five  great  living  rites,  for  dignity  and  majejly,  we 
Jhould  place  the  Ambrojian  lajl.  To  our  mind,  the  Armenian 
jlands  by  far  the  firjl :  next  to  that,  but  at  Jbme  dijlance,  we 
jhould  place  the  Mozarabic,  then  the  Roman,  then  the  orthodox 
Eajlern,  and  then,  far  below  this,  the  Ambrojian. 

The  Oratio  fuper  Sindonem  bears  far  more  the  chara6ler  of 
a  Roman  colled  than  of  the  longer  Mozarabic  or  Eajlern  prayers. 
In  fad,  jbmetimes  it  is  the  jame  as  the  Colled  for  the  day  in  the 
Petrine  Liturgy  ;  and  whether  or  not,  the  jhortnejs  of  the  whole 
compojition,  and  the  terjenejs  and  antithetical  arrangement  of  its 
members,  jlamp  it  with  the  jame  charader.  The  Oratio  pojl 
Communionem,  in  like  manner,  bears  the  charader  of  the  Roman 
Pojl-Communio,  as  aljb  does  the  Oratio  juper  Oblatam  of  the 
Roman  Secreta.  One  remarkable  peculiarity,  derived  from  the 
mojl  remote  antiquity,  we  jhould  not  fail  to  mention  :  that,  on 
the  Epiphany,  immediately  after  the  Gojpel,  but  before  the  An- 
tiphona  pojl  Evangelium,  the  Deacon  jings  the  notice  of  the  en- 
Juing  Eajler  to  a  peculiar  melody,  in  the  Eighth  Tone,  and  in 
the  following  words  : — "  Noverit  caritas  vejlra,  fratres  carijfimi, 
**  quod  annuente  Dei  et  Domini  nojlri  JESU  Christi  mijeri- 
**  cordia,  die  N.  Menjis  N.  Pajcha  Domini  cum  gaudio  celebra- 
'*  bimus."     And  the  anjwer  is,  *'  Deo  gratias." 

Take  now  one  or  two  examples  of  Ambrojian  Illations  :  and 
we  will  jeled  one  which  we  may  compare  not  alone  with  the 
Mozarabic,  but  aljb  with  the  Gallican.  Here  is  that  for  Holy 
Innocents. 

Ambrojian  : — 

It  is  juft  and  falutary  that  we,  Holy,  Omnipotent  Father,  fhouldmore 
glorioudy  laud  Thee  in  the  precious  death  of  the  little  ones  :  whom,  on  ac- 
count of  the  infancy  ofThy  Son,  our  Lord  and  Saviour,  eloomy  Herod  flew 
with  favage  cruelty:  and  we  acknowledge  the  unbounded  gifts  of  Thy  cle- 
mency. For  Grace  alone  fliines  more  glorioufly  than  Will ;  and  their  con- 
feflion  was  illuftrious  before  their  voices  could  be  heard.  Paflfion,  before  the 
limbs  in  which  that  paflion  could  exift  :  they  witnefled  Christ  to  others,  who 
as  yet  knew  Him  not  themfelves.  O  Infinite  loving-kindnefs  of  the  Almighty: 
when  He  fuffered  not  thofc  that  were  flain  for  His  Name,  although  they 


Comparifon  of  Illations.  195 

knew  it  not,  to  fall  ftiort  of  the  merit  of  eternal  glory :  but,  when  they  were 
bedewed  with  their  own  blood,  they  obtained  at  once  the  falvation  of  rege- 
neration, and  were  glorified  with  the  Crown  of  Martyrdom.  Through  the- 
fame. 

Gallican : — 

It  is  verily  meet  and  right  that  we  (hould  at  all  times  and  in  all  places 
render  thanks  to  Thee,  Holy  Lord,  Omnipotent  Father,  Eternal  God, 
and  chiefly  for  thofe,  the  memory  of  whole  palTion  we  celebrate  in  the 
yearly  feftival  of  to-day :  thofe  whom  the  Herodian  foldiers  dafhed  from 
the  breafts  of  their  nurfing  mothers,  who  of  a  truth  are  called  the  flowers  of 
martyrs,  for  that  they,  fpringing  up  in  the  mid-winter  of  infidelity,  were 
like  the  firft  budding  gems  of  the  Church,  nipped  by  the  froft  of  perfecu- 
tion,  at  that  glittering  fountain  in  the  city  of  Bethlehem.  For  the  Infants, 
who  could  not,  through  their  age,  fpeak,  neverthelefs  refounded  the  praife 
of  the  Lord  with  joy.  They  preached  that  by  their  deaths,  which  they 
could  not  have  preached  by  their  lives.  They  uttered  that  with  their  blood 
which  they  could  not  proclaim  by  their  tongue.  Martyrdom  gave  them 
the  power  of  praife,  to  whom  infancy  had  not  yet  allowed  the'  faculty  of 
utterance.  The  Infant  Christ  fends  thefe  infants  as  firft-fruits  to  heaven, 
tranfmits  thefe  new  year's  gifts  to  the  Father:  exhibits  to  the  Eternal 
One  the  firft  martyrdoms  of  the  little  children  perpetrated  by  the  wicked- 
nefs  of  Herod,  as  firftling  oblations.  The  enemy  profits,  while  injuring, 
the  body :  beftows  a  benefit  by  means  of  flaughter :  by  dying  they  live,  by 
falling  they  rife  again  :  victory  is  brought  to  pafs  by  means  of  deftruftion.- 
Wherefore  for  thefe  benefits,  and  for  the  prefent  folemnity,  tendering, 
rather  than  repaying,  boundlefs  thanks  to  Thy  loving-kindnefs,  with  holy 
Angels  and  Archangels,  we  laud  Thee,  as  the  One  God,  the  Ruler,  diftinft, 
not  divided,  triune,  not  threefold,  fole,  not  folitary,  faying.  Holy. 

Mozarabic : — 

It  is  meet  and  right  that  we  fhould  always  render  thanks  to  Thee, 
Almighty  Father,  and  to  Jesus  Christ  our  Lord,  the  infancy  of  whofe 
aflumed  humanity  that  wicked  and  profane  king  feared  after  fuch  a  fort 
that  he  was  compelled  to  tremble  at  that  power  whom  he  merited  not  to 
acknowledge.  Defiring  that  He  fpecially  fhould  perifli,  and  ignorant  where 
He  was  to  be  found,  Herod  commanded  that  all  the  infants  ftiould  be  flain  : 
if  perchance,  while  the  members  were  ftruck,  the  Head  might  be  reached  : 
and  the  deaths  of  the  poor  might  be  the  ftru6lure  which  (hould  be  topped 
by  the  royal  death.  Thus  the  madnefs  of  deceived  fury  made  thofe  martyrs 
by  death,  who  by  their  age  were  not  capable  of  being  even  confeffors.  And 
when  there  was  no  poflibility  of  judgment,  there  was,  neverthelefs,  the 
felicity  of  being  unjuftly  judged  for  Ch'rist's  fake.  It  was  Christ,  then, 
whom  the  hand  of  the  officer  ftruck  in  the  dying  infants :  ignorance  found 
not  Him  Whom  it  faw  ;  and  imprudence  difcerned  not  Him  Whom  it 
ftruck.  But  that  thefe  infants  could  not  fpeak  is  no  derogation  from  their 
praife.  For  it  is  better  that  the  caufe  ftiould  cry  out,  than  that  the  tongue 
ftiould  exclaim.  Nor  does  it  matter  that  fpeech  failed  them,  who,  without 
all  manner  of  doubt,  periftied  for  the  Word.  O  immanity  of  wicked  fury  ! 
He  who  was  flain,  was  carried  on  the  fword  that  killed  Him,  and  the  tender 
corpfe  hung  on  the  hilt,  pouring  forth  milk  rather  than  blood.  And  they 
who  could  not  then  difcern  that  for  which  they  thirfted,  now  poflefs  in  joy 
that  from  which  they  may  drink.  Whence  meetly  to  Thee,  O  LORD,  all 
the  Angels  ceafe  not  to  exclaim,  thus  faying :  Holy. 


196  '  The  Tranfttorium. 

It  would  be  eajy  to  extend  our  remarks  on  theje  Illations ; 
but  our  jpace  warns  us  to  conclude.  The  two  anthems  called 
the  Tranjltory  and  the  Confra6?ory  prejent  but  little  for  our 
Jpecial  notice.  As  a  general  rule,  they  are  conneded  with  the 
Gojpel  for  the  Sunday  :  and  the  fame  are  ujually  faid  through 
the  week.  In  Jbme  cajes,  the  Tranjltory  is  merely  a  tranjlation 
of  Jbme  Greek  Troparion  ;  another  proof  of  the  clofenefs  of  the 
link  by  which  Milan  was  joined  to  the  Eajl.  Take  this,  for 
example,  for  Quinquagejima  :  it  is  neither  more  nor  lejs  than  a 
tranjlation  of  a  Stichos  in  the  Sunday  of  the  Pharijee  and  Pub- 
lican : — 

Come  and  be  converted  to  Me,  faith  the  Lord.  Come  ye  with  weep- 
ing, and  let  us  pour  forth  our  tears  to  GoD  :  for  we  have  forfaken  Him, 
and  becaufe  of  us  the  earth  fuffers ;  we  have  committed  iniquity,  and  for 
our  fakes  the  foundations  of  the  world  are  moved.  Let  us  haften  to  prevent 
the  anger  of  GOD,  weeping,  and  faying  ;  Thou  That  takeft  away  the  fins  of 
the  world,  have  mercy  upon  us. 

Sometimes  it  is  a  mere  quotation  from  the  writings  of  S. 
Ambroje,  as  in  the  Sunday  of  Abraham  :  "  Look,  O  LORD,  at 
"  the  frailty  of  the  human  race,  and  jeek  out  the  wounds  which 
**  Thou  hajl  cured.  For,  however  great  be  the  love  that  Thou 
"  hajl  poured  out  upon  us,  there  are  yet  further  mercies  which 
"  Thou  mayejl  bejlow  upon  us.  Stretch  forth,  we  bejeech 
**  Thee,  Thy  medicinal  hands,  and  cure  that  which  is  weak, 
"  and  repair  that  which  is  tottering,  and  prejerve  that  whole 
**  where  faith  remains  unjhaken."  In  Jbme  few  cafes  the  Tran- 
jltory feems  to  be  compofed  for  the  occajion,  as  in  the  Sixth 
Sunday  after  Epiphany  : — ♦'  Turn  ye,  O  ye  fons  of  men,  while 
"  ye  have  time,  faith  the  LORD  ;  and  I  will  write  your  names 
"  in  the  book  of  My  FATHER  which  is  in  heaven." 

The  Oratio  Poji  Communionem^  anfwering  to  the  Latin  Pojl- 
Communio,  often  identical  with  it,  is  the  only  other  prayer 
which  has  to  be  noticed.     That  over,  the  office  ends  thus  : — 

V.  The  Lord  be  with  you. 

K.  And  with  thy  fpirit.     Kyr.  Kyr.  Kyr. 

V.  The  Lord  blefs  and  hear  us. 

K.  Amen. 

V.  Let  us  eo  on  in  peace. 

R.  In  the  Name  of  the  Lord.     Amen. 

And  the  fervice  now  borrows  the  Roman  ending  from  the 
firjl  chapter  of  S.  John. 

At  Chrijlmas,  and  at  Eajler  and  Pentecojl,  there  are  two  fets 
of  Majfes  ;  one  for  the  recently  baptized  in  the  winter  Church, 
the  other  the  ordinary  folemnlty.     Much  that  was  peculiar  to 


The  Bafilica  of  Milan.  197 

the  Ambrqfian  Rite  difappeared  during  the  Pontificate  of  S. 
Charles  Borromeo,  who  did  almojl  as  much  harm  to  the  ritual  as 
he  increajed  the  piety  of  his  Church.  Till  his  time,  that  noble 
BajiHc,  which  may  put  in  a  claim  to  be  the  finejl  of  all  temples 
made  with  hands,  had  but  one  altar  :  it  was  he  who  filled  it  up 
with  the  eredions  which  now  ]b  Jadly  violate  the  magnificent 
unity  of  the  effed. 

Thus  we  have  gone  through  the  three  great  Rites  of  the 
Wejlern  Church.  Of  thefe  the  Ambrojian  Jeems  to  us  the 
poorejl,  inferior  to  the  marvellous  copioujhefs  and  richnejs  and 
variety  of  the  Mozarabic,  inferior  to  the  terjenejs  and  pointed 
brevity  of  the  Roman.  Such  as  it  is,  however,  it  is  well  worthy 
of  jludy ;  and,  as  we  have  Jeen,  one  or  two  of  its  formulae 
pojjejs  an  antiquity  Jiiperior  to  that  which  can  be  boajled  by 
any  other  ritual. 


VII, 
VERNACULAR  SERVICES.* 

F  there  be  one  point  of  ecclejlajtical  order  which 
would  at  firjl  Jight  Jeem,  more  than  any  other, 
to  be  commanded  by  Holy  Scripture,  jan6iioned 
by  primitive  ujage,  and  required  by  common 
jenje,  it  is  furely  this, — that  the  public  offices  of 
the  Church  Jhould  be  offered  in  the  vernacular 
language  of  the  people.  To  employ,  in  addrejjing  God,  a  tongue 
which  His  worjhippers  cannot  comprehend  ;  to  wrap  up  Lejjons, 
Epijlles,  and  Gojpels  in  the  objcurity  of  a  dead  language, — can 
this  be  a  reajbnable  Jervice  ?  Can  this  be  a  gojpel  preached  to 
the  poor  ?  Can  this  be  Juch  a  worjhipping  in  fpirit  and  in  truth 
as  our  Saviour's  exprejs  command  enjoins  ?  Is  it  not  diame- 
trically oppofed  to  the  declaration  of  S.  Paul,  "  Yet  in  the 
"  church  I  had  rather  Jpeak  ten  words  to  the  edifying  of  the 
*'  hearers,  than  ten  thoufand  words  in  an  unknown  tongue  ?"  f 
No  man  ever  denied  that  the  pra6lice  of  the  primitive  Church 
was  in  accordance  with  this  teaching,  and  that,  a  priori,  one 
jhould  have  conjldered  it  a  Jlanding  order,  a  Jlereotyped  law,  of 
the  Church  Catholic. 

The  more  furprijlng,  therefore,  is  it  to  find  that  all  the  branches 
of  the  Church,  without  one  jingle  exception,  as  well  as  heretical 
bodies,  jeparated,  indeed,  from  the  Church,  but  /till  pojjcjjing 
ancient  liturgies,  have  agreed  in  this  :  that  the  langauge  of  their 

•  The  Prayer-book  of  the  Oratory  of  S,  Philip  Neri.  London :  The 
Oratory,  King  William  Street. 

-j-  We  remember  a  familiar  explanation  of  this  verfe.  A  poor  man  who 
had  juft  returned  from  a  fermon  of  which  it  formed  the  ftaplc,  was  aflced  the 
text.  "  Well,  fir,  I  don't  know  the  words  to  fay  them  exaftly ;  but  it 
meant  as  how  the  parfon  would  rather  preach  five  minutes  in  Englifti,  than 
half-an-hour  in  French." 


Vernacular  Services  in  the  Eaji.  199 

public  fervices  Jhall  be,  to  a  certain  extent, — ^jbme  more,  Jbme 
iefs, — a  language  "  not  underjlanded  of  the  people."  We  do 
not,  as  we  Jhall  prefently  Jhow,  except  entirely  our  own  Church  ; 
and  for  the  rejl,  from  Kamjchatka  round  the  globe  to  Brazils, 
from  Malabar  and  Gondar  to  Finland,  the  rule  holds  good. 
The  apojlolic  law  is,  really  or  apparently,  broken  ;  and  the 
*'  ten  thoufand  words  "  of  Liturgies,  and  Hours,  and  Offices, 
are  Jaid  in  an  unknown  tongue. 

Any  man  of  common  modejly, — any  man  with  the  remotejl 
pretenjlons  to  philojbphy, — any  man,  in  Jhort,  except  an  orator 
at  Exeter  Hall, — would  naturally  exclaim,  on  becoming  ac- 
quainted with  the  fac!,  "  There  mujl  be  Jbme  reajbn  for  this. 
"  Churches,  /eparated  as  far  by  dijlance  as  by  race  and  lan- 
*'  guage, — Churches  fevered  more  widely  Jlill  by  polemical 
"  hatred, — never  could  coincide  in  Jo  remarkable  and  unexpeded 
"  an  arrangement,  were  there  not  Jbme  Jlrong  cauje  which 
"  Jeemed  to  jujlify  it.  Good  or  bad,  there  muJl  be  a  principle 
"  at  work  here  ;   it  cannot  be  a  mere  corruption." 

Let  us  Jee,  in  the  firjl  place,  how  the  caje  actually  lies ;  and 
then  let  us  endeavour  to  dijcover  its  philojbphy  by  invejligating 
its  hijlory. 

And,  firjl,  we  will  turn  our  eyes  to  the  Eajl.  Here  we  Jee 
thoje  mojl  ancient  and  venerable  Thrones  of  Alexandria,  Con- 
Jlantinople,  Antioch,  and  Jerusalem,  giving  their  laws  to  about 
Jixteen  millions  of  Chrijlians.  And  thoJe  Liturgies  which  are 
Jaid  at  the  countlejs  altars  of  Greece,  the  ijlands  of  the  Archi- 
pelago, Bulgaria,  Roumelia,  the  Principalities,  Hungary, 
Croatia — or  the  Churches,  now  few  and  far  between,  of  Ana- 
tolia, Syria,  and  Egypt — in  what  languages  are  they  offered  ? 
For  the  mojl  part,  in  two  only — Greek  and  Slavonic.  In 
Slavonic,  for  the  Slavonian  peoples  of  northern  Turkey  and  the 
Principalities  ;  in  Greek,  for  the  Greek  himjelf,  the  Turk,  the 
Syrian,  and  the  Egyptian.  Now,  take  the  cafe  in  which  the 
written  language  of  the  office-books,  and  the  fpoken  dialedl  of 
the  vulgar,  bear  the  clofejl  refemblance.  Let  any  Greek  fcholar 
take  up  for  the  firjl  time  a  Romaic  book,  and  fee  how  far  he 
can  always  majler  even  its  general  meaning.  Then  let  him 
remember  that  he  comes  from  the  harder  to  the  eafier  tongue, — 
that  his  necejfary  knowledge  of  comparative  philology  Jlands 
him  in  good  Jlead ;  and  next  let  him  judge  to  what  extent  the 
Peloponnefian  or  Athenian  peafant  can  comprehend  the  office- 
books  of  his  own  Church.  And  yet  they  have  a  far  better 
chance  than  the  Slavonic  peoples.  The  three  branches  of  the 
Illyrico-Servians, — Servians  proper,  Croatians,  Vendes, — and, 
again,  the  Bulgarians  and  the  Slovacks,  cannot  underjland  each 


200  Georgia  :  Rufjia. 

other,  much  lejs  can  they  comprehend  the  old  Church  Slavonic 
in  which  they  pray.  A  remarkable  proof  of  this  occurred  in 
the  Panjlavic  Congrefs  holden  at  Prague  in  1848,  where  the 
deputies,  in  order  to  be  intelligible  to  each  other, were  obliged 
to  Jpeak  in  the  hated  German  ;  and  their  literary  organ  is  con- 
duffed  in  that  language.      But  more  of  this  Jubjedl  presently. 

But  three  exceptions  are  to  be  found  to  this  general  rule.  It 
is  well  known  that  the  Wallachians  employ  a  Romance  language 
of  the  purejl  description  ;  and  that,  in  parts  of  that  and  adjoin- 
ing provinces,  Latin,  perfeftly  intelligible  to  an  Englijh  Jcholar, 
is  actually  at  this  day  jpoken.  Towards  the  latter  part  of  the 
eighteenth  century,  permijjion  was  given  by  the  See  of  Conjtan- 
tinople  for  the  employment  of  a  vernacular  Liturgy  ;  a  permijjion 
not  altogether,  perhaps,  independent,  on  the  conjideration  that, 
pojjejjing  juch  an  indulgence,  the  inhabitants  would  have  lejs 
temptation  to  join  the  Latin  Rite.  Shortly  afterwards,  a  Turk- 
ijh  form  was  authorized  for  jbme  few  villages  in  Ajia  Minor, 
where  nothing  elje  was  underjlood  ;  and  an  Arabic  verjion  is  jaid 
to  be  u/ed  by  the  few  orthodox  who  border  on  that  country. 
Theje  three  exceptions  are  worth  far  more  than  their  own  in- 
trinjic  value,  and  we  Jhall  have  occajion  to  refer  to  them  again. 

Cajling  our  eyes  over  the  map  in  a  north-eajlern  direflion,  we 
come  to  the  ever-orthodox  Church  of  Georgia  ;  a  Church  which 
rejljled  the  artifices  of  Nejtorians,  Jacobites,  and  Armenians, 
produced  countlejs  martyrs  under  the  invajlons  of  Turks,  Per- 
Jians,  and  Tartars,  and  formed  the  nucleus  of  a  mighty  empire 
during  the  thirteenth  and  fourteenth  centuries.  Here,  again,  the 
rule  is  the  fame  :  the  Georgian  of  the  Church  books  is  entirely 
different  from  the  Georgian  that  is  now  Jpoken  ;  intelligible, 
perhaps,  to  the  educated,  but  certainly  not  to  the  peafant. 

Rujjia  follows — and  is  the  more  worthy  of  our  attention,  be- 
cauje  here  the  principle  of  a  Church  language,  which  is  not  the 
vernacular,  is  as  boldly  ajjerted  as  it  is  by  Rome ;  its  difficulties 
are  allowed,  are  grappled  with,  and  are,  to  a  certain  extent, 
overcome.  Children  are  taught  both  languages  from  the  com- 
mencement of  their  education  ;  and  the  habit  of  acquiring  Sla- 
vonic pari  pajfu  with  Rujs,  may,  perhaps,  give  the  Rujjlans  their 
wonderful  facility  of  majlering  other  languages.  The  difference 
between  the  two  diale6{s  is  about  the  jame, — in  grammatical  de- 
rivation, as  between  modern  Englijh  and  that  of  Chaucer  ;  in 
form  of  charafler,  between  our  prcjcnt  letter  and  Anglo-Saxon. 
Thus,  while  RuJ*s  has  thirty-four  charaflers,  Slavonic  pojjejjes 
forty-three  ;  the  latter  has  a  dual,  the  former  has  none  ;  the 
former  has  borrowed  many  words  of  every-day  occurrence  from 
the  Tatar,  the  latter  has  formed  no  jiich  intermixture.     And 


Language  of  the  Engli/h  Prayer-book.  20 1 

thus  we  have  traverjed  the  domains  of  the  orthodox  Eajlern 
Church. 

Nor  are  the  Jeparated  communions  lefs  tenacious  of  the  fame 
ufe.  In  Egypt,  the  Jacobites  employ  the  Coptic,  which  is  no- 
where intelligible,  with  the  exception  of  one  or  two  provincial 
terms ;  and  the  copies  of  the  Liturgy  in  uje.  have,  therefore,  an 
Arabic  tranjlation  at  the  jide.  The  jcattered  Nejlorians  and 
Jacobites  of  Ajia  Minor  univerjally  employ  the  dead  language 
of  Syriac.  In  Armenia,  of  all  nations,  the  jacred  and  vernacular 
tongues  are  mojl  identical. 

Three  hundred  years  ago,  in  oppojition  to  the  then  prevailing 
pra^ice,  a  national  Church  decreed  as  follows  : — "  It  is  a  thing 
'*  plainly  repugnant  to  the  Word  of  GOD,  and  the  pradice  of 
"  the  primitive  Church,  to  have  public  prayer  in  the  Church,  or 
"  to  minijler  the  Sacraments,  in  a  tongue  not  underjlanded  of 
*'  the  people."  Three  centuries  pajjed  ;  and  the  office  then 
compiled  has  become  Jo  objblete  in  its  phrajes  as  certainly  to 
fall  not  very  far  Jhort  of  incurring  the  condemnation  there  pro- 
nounced. The  faS  is,  that  we  are  ^o  thoroughly  ufed  to  both 
our  Jpoken  language  and  to  that  of  our  Bible  and  Prayer-book, 
that  we  fail  to  jee  what  foreigners  remark  at  once,  the  world- 
wide difference  between  the  two.  Ordinary  readers  may  never 
have  objerved  jbme  of  thoje  great  grammatical  variations  which 
would  Jlrike  a  foreign  philological  Jcholar  at  lirjl  Jlght ;  the 
total  abjence,  for  example,  in  the  older  dialed  of  one  ofthemojl 
common  pojjefllve  pronouns  of  the  new — the  word  its  ;  "  Seek 
ye  firjl  the  kingdom  of  God  and  his  righteoujhejs."  "  Theje 
are  they  that  came  over  Jordan  .  .  .  when  it  had  overflowed  all 
his  banks."  "  The  Tree  of  Life  that — yielded  her  fruit  every 
month." — The  utter  confujlon  of  that  dijlindtion  between  the 
verbs  will  and  Jhall,  on  which  we  now  ^o  pique  ourjelves :  **  Open 
thy  mouth  wide,  and  I  Jhall  fill  it. "  "  Them  that  are  meek 
Jhall  He  guide  in  judgment ;  and  Juch  as  are  gentle,  them 
jhall  He  learn  His  way." — The  abjence  of  that  large  clajs  of 
participial  adjedives  which  would  Jeem  to  be,  but  are  not,  de- 
rived from  a  verb,  fuch  as  unwitnejjed^unharnejfed ;  with  one  or 
two  rare  exceptions,  like  unknown.  And  if  it  be  Jaid  that  theJe 
dijRFerences  are  not  Juch  as  to  obfcure  the  meaning  to  an  ignorant 
perjbn,  it  is  equally  true  that  there  are  others  which  mujl  either 
make  the  Jenfe  unintelligible  to  him,  or  even  reverje  it.  We 
have  to  explain,  for  injlance,  that  when  we  pray,  "  Prevent  us, 
O  Lord,  in  all  our  doings,"  we  mean,  "  AJJiJl  us  ; "  that  when 
we  lament  our  being  let  in  running  the  race  that  is  Jet  before  us, 
we  mean  that  we  are  not  let  to  run  it.  And  Jo  we  may  fairly 
ajk  the  quejtion  :    Is  it  not  almojl  impojjible  to  find  any  one 


202  'Teutonic  and  Romance. 

Colled  which  Jhall  be  intelligible  to  an  uneducated  perjbn  ?  Do 
not  the  inverfions  of  the  Jentences,  as  well  as  the  difficulty  of 
the  words,  make  it  a  matter  of  difficulty  to  explain  theje  "  verna- 
cular" prayers  to  the  poor  ?  Even  in  one  of  the  Creeds,  who  is 
there  among  the  lower  clajjes  that  could  comprehend  fuch  a 
phraje  as  "  of  a  reajbnable  Jbul  and  human  flejh  Jubjljling  ?" 
And  how  differently  would  it  have  been  exprejjed  had  the  Jervice 
been  compofed  in  modern  times !  Nothing  can  be  more  clear 
than  that  the  compilers  of  the  Prayer-book  did  notuje  the  eajiejl 
and  readiejl  words.  They  had  no  idea  of  a  jimple  Anglo-Saxon 
idiom.  Far  from  wijhing  to  exprejs  Jiich  a  phraje  as  "the  im- 
penetrability of  matter,"  by  "the  unthoroughfarijhnejs  of  jluff," 
they  purpojely  took  the  harder  Latin  word,  to  the  exclujion  of 
our  own  Englijh  jynonym. — "And  finally,  after  this  life,  may 
attain  everlajling  joy  und  felicity."  "Where  the  jbuls  of  them 
that  Jleep  in  the  Lord  enjoy  perpetual  rejl  ^nd  felicity  " — in  the 
prayer  for  a  Jick  child.  The  very  title.  Solemnization  of  Matri- 
mony, is  as  good  as  a  hundred  proofs  of  this. 

We  are  not  blaming  this, — far  from  it.  We  are  merely 
Jhowing  that  thoje  who  thought  it  their  duty  to  exclaim  mojl 
loudly  againjl  the  employment  of  a  foreign  tongue  in  the  Jervices 
of  the  Church,  themjelves  ujed  a  dialed  of  Englijh  different  from 
any  which  is  now,  or  which  was  ever,  jpoken  ;  and  "  not  under- 
Jlanded"  entirely  by  any  worjhipper  of  the  nineteenth  century. 

And  now  we  will  turn  our  attention  to  the  Juccejfive  develop- 
ments of  the  Roman  Church  on  this  matter.  Let  us  take  a 
point  where  as  yet  the  quejtion  of  a  vernacular  Jervice  could  not 
have  ajfumed  a  practical  form,  and  therefore,  as  the  great  men 
of  that  age  were  not  given  to  philological  theorizing,  where  it 
could  not  have  taken  any  tangible  form  at  all.  Let  us  imagine 
how  S.  Gregory  the  Great  mujl  have  regarded  Juch  a  difficulty. 
Looking  around  him  from  the  Eternal  City,  he  faw,  within  his  own 
Patriarchate,  a  people,  as  yet,  almojl  homogeneous  :  in  Spain, 
in  Gaul,  in  Italy,  in  Sicily,  in  Africa,  multitudes  of  Liturgies, 
but  as  yet,  in  different  degrees  of  corruption,  only  one  language. 
That  this  language  was  becoming  Jo  changed  as  to  Jeem  Jcarcely 
like  itjelf,  was  a  fad  which  we  can  hardly  imagine  to  have 
Jlruck,  even  if  it  were  barely  known  to,  the  authorities  of  the 
Church.  The  Gallican  Liturgies,  Juch  as  we  now  have  them, 
may  uje  the  ablative  for  the  accujative,  may  employ  terms,  may 
familiarize  idioms  unknown  at  Rome  ;  but  the  Roman  Church 
ignored  Juch  varieties  of  Liturgies,  owning  the  one  faith,  the  one 
Creed,  and  the  one  Wcjlcrn  language.  At  a  later  period,  when 
Jbmc  ignorant  priejl  had  baptized  In  nomine  Patria,  et  Filia,  et 
Spiritua  SanSluOy  we  find  the  Juccejjor  of  S.  Peter  maintaining 


Teutonic  and  Romance 


2C3 


the  validity  of  Juch  a  rite ;  and  no  one,  from  that  time  to  this, 
has  quejlioned  the  truth  of  Juch  a  decijion. 

It  was  when  the  Roman  Church  was  brought  into  contact  with 
the  Teutonic  or  Celtic  races,  that  the  quejtion  of  a  vernacular 
language  mujl  firjl  have  presented  itjelf  as  a  difficulty  to  be 
Jblved.  It  is  not  our  intention  to  enter  on  the  jubjefi  of  verna- 
cular tranjlations  of  Holy  Scripture  ;  this  would  Jwell  the  re- 
marks we  Jhall  have  to  offer  beyond  all  due  limits.  The  verjion 
made  by  Ulphilas  into  Moejb-Gothic,  between  the  years  360 
and  380,  mujl  be  conjidered  as  the  firJl  great  attempt  to  grapple 
with  the  difficulties  of  a  barbarous  language ;  and  though  the 
Bijhop  himjelf  was  a  Cappadocian,  and,  of  courje,  introduced 
Eajlern  rites  among  his  flock,  yet  the  influence  of  Juch  an  under- 
taking mujl  have  been  prodigious  in  the  Wejlern  world.  Whe- 
ther he  in  like  manner  tranjlated  the  Liturgy  is  a  quejlion  which 
cannot  be  anjwered ;  there  is  no  trace  of  any  fuch  verJlon,  and 
the  faft  that  the  Eajlern  rite  Jo  Jbon  died  out  among  the  Goths 
Jeems  an  argument  that  it  never  exijled.  There  is  no  doubt  that 
the  majs  maintained  itjelf  in  Latin ;  there  is  equally  no  doubt 
that,  in  the  next  centuries,  a  part  of  the  daily  offices  was  Jaid  in 
the  dialefi  of  the  country,  and  many  curious  documents  remain  as 
Jlanding  witnejjes  of  the  fadi.  Verjions  of  PJalms  and  Canticles 
abound,  almojl  coeval  with  the  introduSion  of  ChriJlianity  into 
Germany.  The  Te  Deum,  for  example,  received  a  verjion  in  the 
eighth  or  ninth  century,  which  has  been  more  than  once  reprinted, 
and  which  commences — 

Thih  Cot  lopemes, 
Thih  truhtnan  gehernes : 
Thih  ewigan  Fater 
Eokiwelih  erda  wirdit. 

So,  again,  a  verjion  of  the  PJalms  exijled  in  Dutch  as  early  as 
the  time  of  Charlemagne.  One  of  the  Epijlles  and  Gojpels  was 
made  in  the  eighth  century',  in  what  is  now  the  Duchy  of  Bruns- 
wick ;  the  monks  of  Fulda,  in  the  Jame  age,  tranjlated  the  like 
parts  of  the  Liturgy.  Then  there  is  the  Jb-called  WeJJbbrumic 
Prayer,  which  Jpeaks  to  the  Jame  thing  at  the  Jame  date  in  Ba- 
varia. S.  Notker  Balbulus,  the  inventor  of  Sequences,  who  died 
in  912,  made  a  high  German  verjion  of  the  PJalms,  clearly  and 
manifejlly  for  the  benefit  of  thoje  who  were  constantly  hearing 
them  in  church,  and  interlined  with  a  Jhort  commentary,  in  this 
manner:  — 

Be  at  us  'vir  qui  non  abiit  in  con/ilio  impiorum. 

Der  man  is  falig,  der  in  dero  argon  rat  na  gegieng.  As  Adam  did,  when 
he  followed  the  advice  of  his  wife  in  oppofition  to  God. 


204  Council  of  Leptines. 

Et  in  'via  peccatorum  nonjietit. 

Noh  an  dero  fundigon  nx;ege  ne  jiuont.  So  he  did.  He  went  thither  ;  he 
went  to  the  broad  way  that  leadeth  to  hell,  and  ftood  there,  for  he  gave  way 
to  his  luft. 

So,  again,  in  the  Jame  centuries,  there  was  a  Theotijc*  trans- 
lation of  the  mojl  popular  of  Latin  hymns ;  it  is  both  accurate 
and  Jpirited,  and  was  no  doubt  ujed  in  public  worjhip.  A  Jlill 
more  remarkable  example  of  the  jame  thing  is  to  be  found  in  the 
"  Evangelical  Harmony  of  Otfried,"  a  work  of  the  latter  half  of 
the  ninth  century,  f  Theje  are  hymns  of  conjiderable  length, 
on  Juch  jubjeds  as  the  MijQlon  of  the  Angel  to  S.  Mary,  the 
Magnificat,  the  Prejentation  of  our  LORD  in  the  temple.  His 
Baptijm,  the  opening  of  the  firjl  chapter  of  S.  John,  &c.  Here 
is  the  jhortejl  of  them,  the  mere  verjification  of  a  CoUeS  : — 

Got,  thir  eigenhaf  ift  O  God,  Whofe  nature  and  property 

thaz  io  genathih  bift  is  ever  to  have  mercy  and  to  forgive, 

intfaa  geba  unfar,  receive    our    humble    petitions  j    and 

rhes  bethurfun  wir  far  though  we  be  tied  and  bound  with  the 

Thaz  uns,  thio  ketinun  chain  of  our  fins,  let  the  pitifulnefs 

bindent  thero  lundun  of  Thy  great  mercy  loofe  us. 
thinero  mildo 
genad  intbinde  baldo. 

The  Council  of  Leptines,  in  744,  exprejjly  orders  that  the 
renunciation  and  profejjlon  of  faith  in  Baptijm  be  made  in  the 
vernacular,  and  propofes  this  Theotijc  formula  for  the  latter  :  — 
*'  Gelobijiu  in  Got  almechtigan  Fadaer?  Ec  gelobo  in  Got  al- 
"  mechtigan  Fadaer.  Gelobijiu  in  Chriji^  Godes  Suno?  Ec  gelobo  , 
**  in  Chrijl^  Godes  Suno.  Gelobijiu  in  Halogan  Gajl?  Ec  gelobo  a 
**  in  Halogan  Gaji."  And  S.  Boniface,  the  Apojlle  of  Germany, 
had  before  this  especially  injljled  on  the  Jame  point.  "  Nullus 
*■''  fit  PreJhyteVy  qui  in  ipfd  lingua  qua  nati  Junt  baptizandos  abre- 
*'  nuntiationes  et  confejftones  audire  et  interrogare  non  Jiudeat^  ut 
*'  intelUgant  quibus  renuncienty  vel  qua  confitentur.^^  But,  curi- 
oujly  enough,  the  oppojite  pra6?ice  Jeems  to  have  become  preva- 
lent again ;  for,  in  the  middle  of  the  ninth  century,  we  find  S. 
Hrabanus  Maurus  injijling  that  the  priejlsof  his  province  Jhould 
preach  in  1  heotijc ;  whence  one  can  only  conclude  that  they 
were  in  the  habit  of  delivering  their  dijcourjes  in  Latin.  It  is 
certain,  aljb,  that  from  a  very  early  period,  perhaps  as  early  as 
this,  part  of  the  Office  for  the  Dedication  of  Churches  and  Church- 

•  It  has  been  publiftied  by  the  celebrated  philologift  Grimm,  under  the 
title  of"  Hymnorum  veteris  Ecclefix  xxvi.  verfio  Theotifca."  Gottingen, 
i8;o. 

f  Publiftied  by  E.  G.  Graff,  Konigfberg,  183 1. 


Alteration  of  Dialers.  205 

yards  was  in  the  vernacular  language,  as  aljb  was  much  of  that 
for  the  Vijitation  of  the  Sick. 

But  this  one  great  fa6?  remains  unquejlioned  :  that,  till  the 
latter  part  of  the  ninth  century,  Rome  never  conceded — perhaps 
had  never  been  ajked  to  concede — the  uje  of  a  vernacular 
Liturgy.  That  the  Epijlles  and  Gojpels  were  often  read  in  the 
patois  which  the  people  happened  to  Jpeak,  is  conceded  ;  that  the 
Gloria  in  excel/is,  and  other  hymns  of  a  Jimilar  kind,  had  alfo 
been  tranjlated,  is  equally  certain  ;  but  the  mafs  itjelf  was  faid 
in  Latin,  and  in  Latin  only.  It  is  true  that,  in  Jbme  Gallican 
and  Mozarabic  majQfes,  the  Latin  is  ^o  corrupted  as  almojl  to 
amount  to  another  language  :  but  Jlill  the  principle  was  main- 
tained.     Let  us  Jee  what  that  principle  was. 

Up  to  this  period  Rome  had  won  to.herjelf  only  the  Romance 
peoples  :  the  firjl  to  acknowledge  her,  the  lajl  to  remain  faithful 
to  her  ;  and  here  for  centuries  Latin  remained  the  fpoken  tongue, 
dying  off  Jo  gradually  and  imperceptibly  into  French,  Spanijh, 
or  Portugueje,  that  the  change  was  hardly  noticed  ;  and  the  un- 
educated went  on  praying  in  the  tongue  in  which  their  fathers  and 
grandfathers  had  prayed,  without  knowing  that  every  year  was 
widening  the  gulf  between  that  which  they  heard,  and  that  which 
they  jpoke.  At  length  the  Patriarchal  Throne  of  the  Wejl  was 
brought  into  contafl  with  the  fierce,  young  aflivity  of  Germanic 
life, — with  tongues  that,  to  the  Jbft  ears  of  the  South,  mujl  have 
presented  the  mojl  barbarous  dijjonances — languages  without 
grammar,  with  unjettled  inflexions,  differing  widely  from  each 
other,  each  intelligible  in  its  own  little  plot  of  country  only. 
There  was  not  material  as  yet,  there  was  not  jlability,  to  endure 
a  tranjlation  of  the  fixed  and  immutable  Liturgy.  DialeSs  were 
altering  ^o  fajl,  that  a  tranjlation  would  Jbon  have  itjelf  needed 
an  interpretation.  Then  half  the  words  muJl  necejjarily  have 
been  mere  Latin  or  Greek  obtrujions  into  the  language.  Bap- 
tijm,  Church,  Rejurreftion,  Communion,  Incarnation — how  could 
thoje  barbarous  races  have  exprejjcd  them,  but  by  themjelves  ? 
Add,  again,  the  necejjary  irreverence  that  muJl  attend  the  tranj"- 
fujion  of  Juch  Jblemn  myjleries  into  tongues  incapable,  as  yet,  of 
grammar.  Add,  alfo,  the  difficulties  regarding  particular  words, 
fuch  as  that  which  lately  occurred  in  a  verjion  of  the  Scriptures 
for,  we  believe,  fome  of  the  ijlands  of  the  Indian  Ocean ;  where 
the  word  lamb  is  ujed  in  the  JenJ*e  which  we  employ  afsy  and  it 
was  therefore  impojQible  to  tranjlate  the  Scriptural  name  of  our 
Lord  but  by  a  paraphraje.  No  doubt  thefe,  and  fuch  as  thefe, 
were  wife  reafons  for  the  non-adoption  of  the  vernacular  ;  and 
others  have  been  well  Jlated  by  a  late  writer  : — 
,   "  But  when  the  nations  and  kingdoms  of  modern  Europe  were 


2o6  Converjion  of  the  Bulgarians . 

*'  at  length  formed,  and  their  languages  fixed,  the  dijlurbing  in- 
**  fluences  of  their  jeparate  nationalities  became  Jo  Jlrong  that 
*'  they  could  hardly  be  kept  together  in  ecclejiajlical  unity,  even 
"  though  they  had  all  one  and  the  jame  faith,  Church  Law,  and 
**  Ritual,  and  one  common  clergy,  with  a  language  of  its  own, 
"  interpenetrating  them  all,  and  concentrated  in  one  common 
•*  independent  centre  at  Rome.  Under  juch  circumjlances,  any 
"  change  which  Jhould  tend  to  jlrengthenjlill  further  the  jeparate 
*'  nationalities,  and  to  divide  and  nationalize  that  common  clergy, 
**  which,  like  the  citizens  of  old  Rome,  being  mixed  everywhere 
*'  with  the  provincials,  bound  the  whole  into  unity,  would  be 
"  manifejlly  mojl  dangerous  ;  and  exaff  ly  the  Jame  reajbns  which 
"  would  move  an  herejiarch  or  a  tyrant  who  wijhed  to  try  with 
"  impunity  to  introduce  the  uje  of  the  vulgar  tongue  for  the  pur- 
"  pojes  of  religion,  to  abolijh  the  celibacy  of  the  clergy,  and  to 
"  banijh  monks  and  friars,  would  weigh  with  bijhops  and  popes 
"  to  make  them  oppoje  or  forbid  Jiich  changes." 

But  it  is  now  time  to  turn  to  the  two  great  Jlruggles  which 
Rome  carried  on  in  defence  of  this  principle,  in  both  of  which  Jhe 
conceded  it,  and  in  both  with  only  partial  Juccejs.  And  let  us 
firjl  fix  our  eyes  on  the  mijjion  of  SS.  Cyril  and  Methodius. 

It  was  while  Conjlantinople  was  alternately  dijgujled  by  the 
buffooneries,  and  horror-Jlruck  at  the  ferocity,  of  the  Emperor 
Michael  III,  that  a  deputation  arrived  from  the  Prince  of  the 
Khazares,  to  Jblicit  injlrudion  in  ChriJlianity.  His  kingdom 
Jlretched  from  the  Cajpian  to  Wallachia  and  Moldavia  ;  it  had 
pajjed  the  zenith  of  its  greatnejs,  and  many  of  the  Slavic  tribes 
that  had  been  his  tributaries,  were  beginning  to  throw  off  the 
yoke  of  the  Hunno-Tartar.  By  the  advice  of  the  Patriarch  S. 
Ignatius,  Conjlantine  (better  known  by  his  lajl  name  of  Cyril), 
a  native  of  TheJJalonica,  was  appointed  to  the  miJJion  ;  and  after 
having  been  raijed  to  the  priejlhood,  he  Jpent  Jbme  time  in 
Kherjbn,  where  he  majlered  the  Khazaric  language.  He  was 
Jo  far  Juccejsful  as  to  convert  and  baptize  the  Khan,  whoje  ex- 
ample was  followed  by  a  large  portion  of  his  people ;  and  the 
mijjionary  had  his  attention  next  directed  to  the  neighbouring 
Bulgarians.  He  found  them  ujing  a  language  of  inexhaujlible 
richnejs  and  beauty,  abounding  with  inflexions,  capable  of  ex- 
prejfmg  various  Jhades  of  meaning  with  a  felicity  peculiar  to 
itjelf — the  rival  of  Greek  in  flexibility,  its  Juperior  in  copioujhejs : 
he  found  a  people  dcjlrous  of  receiving  the  true  faith,  and  he  be- 
came the  parent  of  their  literature,  as  well  as  their  apo/tle.  He 
firjl  had  to  invent  an  alphabet,  and  this  he  did  with  great  Jkill 
and  judgment.  He  adopted  the  Greek  charaflers  fo  far  as  they 
went ;  but  its  twenty-two  literal  forms  went  but  a  little  way  in 


Collijion  with  Rome.  207 

Jupplying  the  forty-three  which  he  found  to  be  necejjary  to  his 
jyjlem.  He  therefore  varied  jbme  of  theje,  where  he  faw  an 
analogy  between  the  old  Jbund  and  the  new.  For  example  : 
the  jbund  B  was  unknown  to  ancient  Greek  (it  is  expre|[ed  in 
Romaic  by  ^tt),  and  that  jymbol  represents  V.  But  it  exijled 
in  Bulgarian,  and  therefore  Conjlantine  exprejQfed  it  by  docking 
a  part  of  the  upper  loop.  Some  of  his  charaders  he  derived  from 
the  We/tern  Slavonic  (Glagolita),  and  Jbme  few  he  invented  for 
himjelf ;  and  thus  he  produced  the  Cyrillic  alphabet — the  Jacred 
language  to  this  day  of  all  the  Slavonians  of  the  Eajlern  Church. 
He  is  Jaid  to  have  perfeSed  his  work  on  his  return  to  Conjlan- 
tinople,  and  there  to  have  commenced  his  tranjlation  of  the  Scrip- 
tures with  the  ajjijlance  of  his  brother  Methodius,  who  ajjbciated 
himjelf  in  the  labour.  A  few  years  later,  Rojlijlaif,  Prince  of 
Moravia  (then  one  of  the  Slavonic  peoples),  Jent  an  embajjy,  re- 
quejling  that  Conjtantine  might  be  despatched  to  them,  not  only 
to  confirm  them  in  the  faith  which  they  had  already  received  from 
the  Wejlern  Church,  but  "to  teach  them  to  read," — that  is, to  in- 
troduce his  new  alphabet.  The  two  brothers  accordingly  jet  forth, 
and  were  received  with  the  greatejl  joy. 

Nicolas  I,  one  of  the  ablejl  and  mojl  enterprijlng  among  the 
Popes,  at  this  time  filled  the  chair  of  S.  Peter.  Hearing  of  the 
juccejs  of  the  new  mijjionaries,  he  requejled  their  prejence  at 
Rome,  where,  however,  they  did  not  arrive  till  after  the  conje- 
cration  of  his  juccejjbr,  Hadrian  II.  By  that  Pontiff  they  were 
raijed  to  the  epijcopal  dignity  ;  and  Jhortly  afterwards,  Conjlan- 
tine,  having  changed  his  name  to  Cyril,  departed  this  life.  Me- 
thodius returned  the  jame  year,  A.  D.  868,  into  Moravia,  and 
occupied  himj*elf  in  preaching  the  Gofpel  there  and  in  Pannonia. 

It  is  not  wonderful  that  the  people,  who  had  before  been  ac- 
cujlomed  to  the  Latin  Rite,  were  delighted  at  hearing  the 
Liturgy  in  their  own  language,  and  dejerted  the  Wejlern  mif- 
Jionaries  for  the  new  comers.  It  is  aljb  not  wonderful  that  the 
former,  chagrined  at  the  turn  of  affairs,  appealed  to  Rome,  de- 
nouncing Methodius  as  a  heretic,  and  his  Liturgy  as  impious  and 
profane. 

"  We  are  informed,"  writes  Pope  John  VIII.  to  that  prelate,  "that  you 
fmg  mafs  in  the  Slavonic  tongue.  We  have  already  forbidden  this,  in  the 
letters  fent  by  Paul,  Biftiop  of  Ancona ;  and  we  enjoin  that  you  celebrate 
mafs  in  Latin  or  in  Greek,  as  is  the  ufe  of  the  Church  in  all  the  countries  of 
the  world  j  but  you  can  preach  to  the  people  in  their  own  language." 

At  the  Jame  time,  he  requires  Methodius  to  prejent  himjelf  at 
Rome. 

Here  therefore,  for  the  firjl  time,  we  find  Rome  brought  into 
collijion  with. a  vernacular  rite.     But  the  mij(Jionary  had  great 


2o8  Slavonic  Rites. 

advantages  on  his  jide.  The  talents  and  learning  of  Photius  had 
made  him  a  mojl  formidable  rival  to  the  papal  chair ;  the  two 
Churches  had  entered  on  their  terrible  and  fatal  Jlruggle ;  Mo- 
ravia, and  Pannonia,  and  Bulgaria  were  the  border  lands ;  and 
it  was  neceflary  either  to  conciliate  their  peoples,  or  a  rival  might 
offer  more  advantageous  terms.  To  Rome  Methodius  came, 
and  there  Jatisfied  the  Pope  as  to  his  orthodoxy,  and  aljb  as  to 
his  uje  of  the  vernacular. 

"  We  approve,"  writes  John  VIII.  to  Sviatopolk,  Prince  of  Moravia,  "  of 
the  Slavonic  letters  invented  by  Conftantine  the  Philofopher,  and  we  will 
that  the  doings  and  the  praifes  of  Jesus  Christ  be  publifhed  in  that  tongue, 
becaufe  S.  Paul  teaches  that  every  tongue  ought  to  confefs  that  Christ  is 
Lord,  to  the  glory  of  God  the  Father.  For  it  is  not  contrary  to  the  faith 
that  the  fame  Slavonic  tongue  (hould  be  employed  in  celebrating  mafs,  in 
reading  the  Gofpel,  or  the  other  Scriptures  of  the  Old  and  New  Teftaments 
well  tranflated,  and  in  chanting  the  other  offices  of  the  Hours.  He  Who  has 
made  the  three  principal  languages,  Hebrew,  Greek,  and  Latin,  has  made 
alfo  all  others  to  His  glory.  We  will,  however,  that,  to  the  end  more  re- 
verence be  paid  to  the  Golpel,  it  be  read  firft  in  Latin,  and  then  in  Slavonic, 
for  the  fake  of  thofe  who  do  not  underftand  Latin,  as  the  praftice  is  in  fome 
churches.  And  if  you  and  your  principal  men  prefer  to  hear  the  mafs  in 
Latin,  we  will  that  it  be  fung  to  you  In  Latin." 

The  letter  is  of  June,  880. 

On  this  Methodius  returned  to  his  labours ;  but  the  oppo- 
Jition  to  the  vernacular  jervice  was  not  entirely  at  an  end.  The 
Pope,  however,  jlood  firm,  and  the  Juccejs  of  the  energetic 
mijjionary  proved  the  wifdom  of  the  permijQion.  Bohemia  had 
already  been,  to  jbme  Jmall  extent,  evangelized,  but  had  almojt 
relapfed  into  idolatry.  Carrying  his  Liturgy  and  his  tranjlation 
with  him,  Methodius  advanced  into  that  land,  and,  in  894,  con- 
verted the  Duke  Borzivog,  and  his  wife  S.  Ludmilla, — the  latter 
afterwards  the  protomartyr  of  her  country.  But  the  nation  again 
relapjed  into  Paganijm,  and  its  final  emerjion  from  darknejs  was 
owing  to  mijQlonaries  of  the  Latin  Church.  Theje  indefatigably 
put  down  the  Slavic  Liturgy  wherever  they  found  it,  both  in 
Moravia,  Pannonia,  and  Bohemia  ;  and  the  latter  people,  after- 
wards to  exercije  Juch  an  important  influence  on  the  quejlion, 
were  at  firjl  fcarcely  even  familiarized,  as  their  neighbours  had 
been,  to  a  vernacular  rite. 

We  pajs  over  nearly  two  hundred  years  ;  and  it  is  worth 
while  to  give  a  glance  at  the  altered  circumjlances  of  theJe  border 
lands.  The  two  Churches  were  now  irreconcilably  Jeparated. 
Bulgaria,  ^o  long  the  objeft  of  their  contention,  had  attached 
itjelf  to  the  Oriental  faith,  and  maintained  with  all  its  might  the 
Eajlern  Liturgy  in  the  Cyrillic  verjion  and  with  the  Cyrillic 
charaders.     Not  the  province  that  it  is  now,  but  a  vajl  king- 


with  Slavonic  Rites,  209 

dom,  it  Jlretched  from  the  Save  to  the  Gulf  of  Lepanto,  em- 
bracing Servia,  Albania,  and  parts  of  Roumelia,  and  teeming 
with  all  the  young  life  of  that  fecond  Jpring  in  the  Byzantine 
Church.  To  the  north  lay  the  vajl  province  of  Strigonium,  in 
the  Latin  obedience,  comprehending  Hungary  and  Tranjylvania ; 
comprijing  on  its  north  the  provinces  of  Gnejhe,  which  embraced 
Poland  ;  on  its  north-wejl  that  of  Mayence,  which  contained  a 
part  of  Bohemia  and  Moravia ;  and  on  its  wejl  that  of  Salzburg, 
in  which  lay  the  rejl  of  the/e  two  countries.  In  all  thefe,  the 
vernacular  Liturgy  was  nearly  at  an  end.  Bohemia  alone  jlill 
jlruggled  for  it.  The  Archbijhop  of  Magdeburg  had  injljled,  in 
997,  on  a  Latin  Liturgy :  a  deputation,  headed  by  two  of  the 
nobility,  Bolchoji  and  Myjlibor,  went  to  Rome,  and  obtained 
permijjion  from  Benedidl  VIIL  to  ufe  the  vernacular  rite,  a  pri- 
vilege which  they  maintained  precarioujly  for  nearly  a  century. 
But  in  the  province  of  Dioclea,  in  Bojhia,  Croatia,  and  Dalmatia, 
it  Jlill  jlrove  for  the  pre-eminence.  The  Eajlern  rite  was  given 
up  ;  but  the  Latin  Majs  was  jaid  in  Slavonic,  and  with  Cyrillic 
letters.  Rome  had  been  unceafingly  on  the  watch  to  withdraw 
the  privilege  accorded  to  Methodius,  and  the  hijlory  of  Spalato 
records  a  feries  of  attempts,  Jbmetimes  on  the  part  of  the  Metro- 
politan, jbmetimes  on  the  part  of  the  Pope.  In  the  objcure  Dal- 
matian annals  of  the  commencement  of  the  tenth  century,  we 
meet  with  the  name  of  one  prelate,  who  was  clearly  a  man  with 
wijdom  beyond  his  age, — Gregory  of  Nona.*  In  the  Council 
of  Spalato,  held  about  910,  he  alone  jlood  up  for  the  vernacular 
rite,  and,  undeterred  by  the  threats  of  his  brethren,  he  refujed 
to  pay  obedience  to  the  canon  of  the  Jynod  which  proscribed  it. 
The  matter  went  by  appeal  to  John  X,  the  mojl  execrable 
wretch  (if  we  except  Alexander  VI.)  who  ever  wore  the  tiara — 
the  infamous  lover  of  the  more  infamous  Theodora.  The  Jlupid 
letter  in  which  he  confirms  the  Council  is  given  at  length  by  Far- 
lati :  it  makes,  however,  this  exception, — that  where  a  dijlriS 
is  ill  Jupplied  with  priejls,  if  one  of  them  is  unacquainted  with 
any  tongue  but  Slavonic,  he  may  apply  to  Rome  for  a  difpen- 
Jation,  and  continue  to  employ  it.  The  people,  notwithjland- 
ing,  were  not  to  be  coerced  into  the  change  :  the  Slavonic  Li- 
turgy remained  in  ufe,  till  in  1058  another  council  was  held 
againjl  it.  The  pro/cription  was  now  more  rigorous  than  ever, 
and  the  Croats  actually  roje  in  rebellion,  headed  by  one  Ulf. 
This  perjbnage,  however,  was  no  honour  to  the  cauje  :  he  went 

*  It  would  feem  that  the  fee  of  Nona  had  fome  fuch  metropolitical  pre- 
tenfions  over  Croatia.  How  far  a  rivalry  on  this  point  with  Spalato  might 
have  embittered  the  other  difpute,  it  is  now  impoflible  to  fay. 

P 


2IO  The  Glagolita  Rite. 

to  Rome,  came  back  with  a  Jham  bijhop,  whom  he  intruded  into 
the  J*ee  of  Veglia,  and  kept  up  the  impojition  for  Jbme  years. 
When  it  was  difcovered,  the  perpetrators  JufFered  according  to 
their  dejerts  ;  but  it  was  by  this  time  that  an  attempt  to  eradicate 
the  national  rite  was  hopelejs.  At  another  Council  of  Spalato, 
in  1064,  the  matter  feems  to  have  been,  to  a  certain  extent,  com- 
promijed.  '*  A  great  part  of  the  inhabitants  of  Illyria,"  Jays 
that  clever  writer  who  ajjumes  the  name  of  Talvi,  "  remained, 
"  neverthelejs,  faithful  to  their  language,  and  to  a  worjhip 
"  familiar  to  their  minds  through  their  language.  A  jingular 
*'  means,  Dobrovjky  ajjerts,  was  found  by  jbme  of  the  Jhrewder 
"  priejls  to  reconcile  their  inclinations.  A  new  alphabet  was 
♦*  invented,  or  rather  the  Cyrillic  letters  were  altered  and  tranf- 
'*  formed  in  Juch  a  way,  as  to  approach  in  a  certain  meajure  to 
**  the  Coptic  charaflers.  To  give  Jbme  authority  to  the  new 
*'  invention,  it  was  ajcribed  to  S.  Jerome.  This,  it  was  main- 
"  tained  is  the  Glagolitic  alphabet  ^o  called,  ujed  by  the  Slavic 
"  priejls  of  Dalmatia  and  Croatia  until  the  prej*ent  time.  Cyril's 
"  tranjlation  of  the  Bible  and  Liturgic  books  were  copied  in  theje 
"charaders  with  a  very  few  deviations  in  the  language,  which 
"  probably  had  their  foundation  in  the  difference  of  the  Dalmatian 
"  dialed,  or  were  the  rejult  of  the  progrejs  of  time ;  for  this 
"  event  took  place  at  leajl  360  years  after  the  invention  of  the 
**  Cyrillic  alphabet.  With  this  modification,  the  priejls  Juc- 
"  ceeded  in  Jatisfying  both  the  people  and  the  chair  of  Rome. 
"  It  founded  the  fame  to  the  people,  and  looked  different  to  the 
"  Pope.  The  people  fubmitted  eafily  to  the  ceremonies  of  the 
**  Romijh  worjhip  if  only  their  beloved  language  was  preferved  ; 
"  and  the  Pope,  fearing  jujlly  the  tranjlation  of  the  whole  Slavic 
*•  population  of  thofe  provinces  to  the  Greek  Church,  permitted 
"  the  mafs  to  be  read  in  Slavonic  in  order  to  preferve  his  in- 
*•  fluence  in  general." 

It  has  fmce,  however,  been  demonjlrated  that  the  Glagolitic 
alphabet — the  rudejl,  coarfejl,  and  dumfiejl  of  European  fym- 
bols — is  of  a  much  earlier  date,  and  that  probably  the  indigenous 
priejls  reintroduced  it  for  the  purpofes  above  mentioned.  After 
this,  the  oppofition  to  the  national  rite  ceafed  in  a  great  meafure. 
The  ninth  canon  of  the  fourth  Lateran  Council,  where  Bernard, 
Metropolitan  of  Spalato,  was  prefent,  decrees  that,  in  cafe  of 
different  rites  or  language,  the  Bijhop  jhall  ^xoviAe.  facer  dotes  qui 
fecundum  varietatem  rituum  et  linguarum  divina  officio  celebrertt ; 
and  may  even,  under  the  fame  circumjlances,  appoint  a  Vicar- 
Bijhop.  This  canon  was  underjlood  to  bear  efpecial  reference 
to  Illyria. 


Illyrian  Difficulties.  1 1 1 

By  degrees,  however,  Rome  obtained  one  great  objefi  of  her 
dejires, — the  adoption  of  Latin  letters  in  the  Illyrian  majs.  We 
jhall  fee,  prefently,  that  the  Cyrillic  charaSer  was  always  ex- 
cejjively  obnoxious  to  Ultramontanes  ;  and  that,  at  whatever 
expenje  of  philology,  the  Roman  alphabet  was  introduced 
wherever  circumjlances  permitted.  The  then  exijling  verjion 
was  correfled  by  Raphael  Levacovich,  under  Urban  VIII,  both 
in  the  Breviary  and  MiJJal :  this  was  not  well  done,  and  gave 
rife  to  fome  difcontent.  The  ritual  was  tranjlated  by  Bar- 
tholomew Carflo.  Thefe  verfions  were  again  corre(3ed  by  Cara- 
manus,  Bijhop  of  Jadera,  a  thorough  Slavonic  fcholar,  and  ap- 
peared in  1 74 1  ;  his  edition  is  a  good  one,  but  we  have  been 
told  that  the  language  is  rather  too  fine. 

There  are,  therefore,  in  thefe  provinces  three  dijlind?  rites  of 
the  Roman  ufe  :  the  Roman  rite,  with  the  Latin  language  ;  the 
Roman  rite,  with  the  Slavonic  language ;  and  the  Eajlern  rite 
(Uniat),  with  the  Slavonic.  The  way  in  which  thefe  Uniats 
are  (or  at  leajl  were,  till  the  end  of  the  lajl  century)  Jupplied 
with  priejls,  is  remarkable.  The  Uniats  injijl  on  having  their 
clergy  ordained  according  to  the  Greek  rite.  This,  notwith- 
jlanding  many  applications  to  Rome,  the  Bijhops  of  the  Uniat 
communion  have  never  been  allowed  to  ufe.  Application  is 
therefore  made  to  the  prelates  of  the  Eajlern  Church  :  the  priejl 
is  ordained  by  them  ;  is  then  made  to  renounce  "fchifm,"  and 
fo  injlituted  to  the  pajloral  office. 

It  may  not  be  amifs,  before  we  quit  thefe  remarkable  nations, 
to  give  the  reader  fome  idea  of  their  numbers,  and  of  their  re- 
fpe6live  attachment  to  the  two  Churches.  Putting  RuJJia  afide, 
the  Eajlern  Slavonians  are  divided  into  the  Illyrico-Servian  and 
Bulgarian  branches ;  the  Wejlern,  into  Czekho-Slovakians,  Poles, 
Suabian  Vendes,  and  Tchacones.  The  numbers  jland  about 
thus  : — 


212 


The  Slavonic  Churches. 


Illyrlco-Servians : 

Total  Number. 

Eaftem  Church. 

Weftem  Church. 

I.  Servians  (in  Servia)   .     . 

1,100,000 

1,000,000 

100,000 

2.  Servians  (in  Hungary)   . 

3.  Bofnians  (many  are  Ma- 

4.00,000 

300,000 

100,000 

hometans)      .... 
4.  Tchernogortzi,  or  Mon- 

500,000 

300,000 

80,000 

tenegrins       .... 

60,000 

60,000 

5.  Slavonians  (Kingdom  of 
Slavonia  and  Duchy  of 

Syrmia)         .... 

500,000 

200,000 

300,000 

6.  Dalmatians 

500,000 

80,000 

420,000 

7.  Croatians 

800,000 

200,000 

600,000 

8.  Slovenzi,  or  Vendes  (in 

1,000,000 

Styria,  Carinthia,  and 

the  reft  Pro- 

Carniola) 

1,100,000 

teftants. 

Bulgarians : 

1.  Bulgarians  proper      .     . 

2.  Bulgarians  in  Beffarabia. 

3,500,000 
80,000 

3,200,000 
80,000 

300,000 

Czekho-Slovakians  : 

I.  Bohemians  &  Moravians 

4,500,000 

4,400,000 

2.  Slovaks    (principally    in 
North  Hungary)     .     . 

2,400,000 

500,000 

1,000,000 

Poles : 

(RuflTian    Polifh    provinces, 

Galicia  and  Lodomiria) 

10,000,000 

2,000,000 

7,500,000 

Suabian  Vendes : 

(Lufatia,  and  fome  part  of 

Brunfwick,  now  Ger- 

manifed) 

Tchacones : 

2,000,000 

1,000,000 

(Eaftern  part  of  Pelopon- 
nefus,  fay,     .... 

20,000 

20,000 

27,460,000 

7,940,000 

16,800,000 

Of  courje,  when  we  add  the  38,000,000  of  Rufllans  proper, 
and  the  13,000,000  of  RuJJhiaks,  who  belong  to  the  Eajlern 
Church,  we  quite  reverje  the  proportion.  But  the  dependence 
of  theje  eighteen  or  nineteen  milUons  on  the  Roman  Church  is 
owing,  in  great  meajurc,  to  the  ufe  of  their  vernacular  language 
in  eucharijlic  offices.  Let  us  now  look  at  the  remarkable  jlruggle 
in  Bohemia  on  this  Jubjeft. 

We  have  J*een  that  in  a.d.  977  the  Bohemians  wrejled  from 
the  Court  of  Rome  the  uje  of  the  vernacular  language  in  their 
Liturgies.  This  privilege  was  again  taken  from  them  in  the 
pontificate  of  S.  Gregory  VII,  though  the  rejblute  fpiritof  that 
people  Jlill  maintained  the  Slavonic  Ritual  as  they  bejl  could, 
in  Jpite  of  the  decrees  of  councils  and  of  popes.  Towards  the 
end  of  the  fourteenth  century,  the  cry  for  a  vernacular  jervice 


Vernacular  Services  in  Bohemia.  213 

became  loud  throughout  Bohemia.  Mixing  itfelf  aljb  with  the 
demand  for  the  free  accordance  of  the  chalice  to  the  laity,  it 
found  a  mouth-piece  in  John  Hufs  and  Hieronymus  von  Faul- 
fifch,  better  known  as  Jerome  of  Prague.  Thoje  to  whom  the 
fate  of  Hujs  is  as  a  household  word,  may  not  be  Jo  generally 
aware  that  he  was  the  jettler  of  Bohemian  orthography,  and  the 
framer  of  its  language  as  it  now  exijls.  Bohemian  is  the  mojl 
copious  and  the  mojl  exaft  of  the  Slavonic  tongues,  and  its 
forty-two  letters  received  their  ultimate  name  and  dijpojition 
from  Hujs.  Whatever  were  his  errors,  and  whatever  abjurdities 
may  have  been  promulgated  regarding  the  violation  of  his  jafe- 
condu(S  by  the  Council  of  Conjlance — which  Jafe-conduft  never 
exijled,  and  therefore  could  never  have  been  violated — Hujs  is 
thus  to  be  honourably  dijlinguijhed,  when  compared  with  Jerome 
of  Prague,  a  man  of  but  doubtful  morality,  violent,  Jelf-willed, 
and  injincere.  If  his  fate  be  remembered,  it  mujl  aljb  be  re- 
membered that  he  himjelf  had  ordered  the  murder  of  a  monk 
who  oppojed  one  of  his  Jervices.  Then  came  the  Jplit  between 
the  Jb-called  reformers  in  Bohemia  ;  the  Calixtines  or  Utraquijls 
contenting  themjelves  with  the  demand  for  the  permijQion  of  the 
chalice,  and  of  a  vernacular  Jervice ;  the  Taborites,  and  their 
various  Jchijms,  being  heretics  of  the  worjl  dejcription,  and 
ready  to  repeat  the  enormities  of  their  ferocious  leader,  Zijka. 

The  Council  of  Bajle,  that  Jlanding  protejt  againjl  Ultramon- 
tanes,  and  equally  abhorred  and  feared  by  members  of  that  fac- 
tion, proved  its  wijHom  and  moderation  by  admitting  the  delegates 
of  the  Bohemians  to  a  free  and  open  conference.  We  may  fmile 
when  we  read  of  the  tedious  manner  in  which  deputies  fpoke, 
and  members  of  the  Council  anjwered — of  the  three  days  the 
famous  Calixtine  Rokitjana  conjumed  in  proving  the  advantage 
of  communion  in  both  kinds,  and  the  length  which  John  de 
Prague  required  for  his  reply.  But  it  is  never  to  be  forgotten 
that  the  decree  of  the  Council  which  fuccecded  theje  difputa- 
tions,  was  the  means  of  prejerving  a  whole  nation  in  the  unity 
of  the  Church. 

As  to  the  Communion  in  both  kinds,  the  intention  of  the  Council  is  not 
to  tolerate  it  as  an  evil  connived  at  on  account  of  the  bafenefs  of  heart  of 
thofe  that  demand  it,  but  as  one  ufeful  and  falutary  to  them  that  receive 
this  Sacrament  worthily.  The  Council  will  examine  the  queftion  more 
thoroughly ;  but  the  priefts,  who  give  the  Communion  in  both  kinds,  are 
to  teach  that  Jesus  Christ  is  received  whole  and  entire  in  each. 

With  this,  the  quejlion  of  the  vernacular  fervice  was  alfo 
mixed  up,  and  that  concejjion  united  the  Calixtines  with  the 
Roman  Church,    and   crujhed    the    Taborites;    yet   Bohemia 


214  The  City  of  Prague. 

eagerly  accepted  the  Reformation,  and  when  it  elected  Frederick 
the  Eleftor  Palatine,  the  imbecile  Jbn-in-law  of  James  I,  as  its 
king,  three-fourths  of  its  inhabitants  had  embraced  different 
kinds  of  herejy.  The  battle  of  the  White  Mountain,  in  1620, 
Jettled  the  religious  as  well  as  the  political  jlate  of  the  country. 
The  Catholic  Church  was  triumphant,  and  Bohemia  may  con- 
tejl  with  the  Tyrol  and  Brittany  the  honour  of  being  the  mojl 
Catholic  country  in  Europe.  But  the  great  rejiilt  jlill  re- 
mained; and  that  Slavonic  people  retained  their  vernacular 
Liturgy. 

The  writer  well  remembers  how,  having  arrived  late  in  that 
glorious  city  of  Prague  on  a  Saturday  night,  and  jlanding  early 
next  morning  on  the  bridge — the  Jcene  of  the  martyrdom  of  S. 
John  Nepomucene — the  majjes  of  worjhippers  pouring  to  their 
various  churches,  Jeemed  to  him  more  Jlriking  than  anything  of 
the  kind  he  had  ever  witnejjed  in  any  other  Catholic  city  :  how 
the  long  hill  on  the  one  Jide  that  leads  up  to  the  Cathedral  and 
the  Strahoffmonajlery,  on  the  heights  where  theHradJchinJlands, 
was  one  Jlream  of  heads  ;  while,  on  the  other,  the  main  arterial 
Jlreet  that  goes  to  the  Theinkirche,  was  equally  crammed.  Add 
to  all,  the  clamour  of  countlejs  bells,  and  the  contrajl  of  the 
gentle  Moldau,  with  the  life  and  animation  of  both  its  banks, 
all  lit  up  by  a  bright  fpring  Jun,  and  the  writer's  firjl  acquaintance 
with  a  vernacular  Roman  Jervice  was  made  under  very  pleajur- 
able  circumjlances.  It  jeemed  Jlrange,  in  the  Theinkirche,  to 
Jiee  the  well-known  pojlures,  and  to  hear  the  familiar  chants, 
accompanied  with  Slavonic  yor»z«/<c — the  Hofpodine  pomiluyy  for 
example,  injlead  of  the  Kyrie  eleifon.  One  concluding  remark  on 
Bohemia  may  not  be  out  of  place. 

It  was  the  fajhion,  Jbme  ten  years  ago,  among  Anglo-Roman- 
ijls,  to  prophefy  the  fpeedy  converjlon  of  England.  The  drop- 
pings from  our  ranks  they  took  to  be  the  forerunners  of  the  whole 
hojl,  and  mujl  have  been  bitterly  disappointed  that  the  few  went 
and  came,  and  made  but  little  difference  on  the  one  Jide  or  the 
other.  Their  own  ill-juccejs,  dejpite  ^o  much  zeal,  ]b  much 
energy,  Jo  much  munificence,  Jeemed  a  jlartling  fad.  Theories 
are  not  difficult  to  make ;  and  the  latejl  Jeems  to  be  this,  that 
where  a  country,  as  a  country,  has  apojlatized  from  the  faith,  as 
a  country  there  is  no  regeneration  for  it ;  that  the  utmojl  the 
Church  can  hope  to  effeft,  is  to  Jhatch  individuals  from  the  majs 
of  herejy  or  unbelief;  and  that  this  is  the  objeft  to  which  Jhe  is 
to  lend  her  aim,  and  the  goal  with  the  attainment  of  which  Jhe 
is  to  remain  content — a  mojl  unjatisfafiory  thing,  if  it  could  be 
proved,  but  contrar}'  to  all  the  teaching  of  ecclejlajlical  hijlory. 
Witncjs  this  very  country  of  Bohemia,  which,  in  the  beginning 


Calabrian  Churches. 


215 


of  the  Seventeenth  century,  had  almqfl  totally  apojlatized  to 
Lutheranijm  or  Calvinijm,  but  which  was,  humanly  Jpeaking, 
by  that  one  battle  of  the  White  Mountain,  brought  back  to  the 
Church. 

We  will  now  turn  our  eyes  to  another  remarkable  injlance  in 
which  a  national  rite  and  a  vernacular  language  has  been  allowed : 
we  mean  the  Greek  Liturgy  of  Sicily,  Calabria,  and  Apulia. 

And  here  again  we  are  brought  into  that  mournful  portion  of 
ecclejiajlical  hijlory,  the  jlruggle  between  the  Eajlern  and 
Wejlern  Churches.  One  is  apt  to  forget,  how  weak,  in  the 
ninth  and  tenth  centuries,  was  the  ad?ual  authority  pojjejjed  by 
the  Roman  Pontiffs  ;  how  Conjlantinople  had  invaded  even  their 
jlronghold,  Italy,  elbowing  them  from  Calabria  and  Apulia; 
while  Sicily,  under  the  temporal  dominion  of  the  Saracens,  re- 
garded the  CEcumenical  Patriarch  as  its  Jpiritual  head.  In  fad, 
the  Eajl  gained  further  and  further  in  this  diredlion  on  the  Wejl, 
and  at  one  period  threatened  to  exclude  the  papal  authority  from 
the  whole  of  South  Italy  ;  nor  was  it  till  the  Normans,  devoted 
to  the  interejls  of  the  Holy  See,  Jpread  themjelves  over  that 
country,  that  Rome  Jucceeded  in  this  quarter  in  her  jlruggle 
with  Conjlantinople.  But  though  the  Eajlern  Church  was  here 
driven  out,  the  Eajlern  Liturgies  remained  behind,  and  they  found 
a  greater  protedion  from  the  See  of  Rome  than  from  their  Nor- 
man conquerors,  who  abhorred  them.*  At  Naples,  ejpecially, 
the  Chrijlians  of  both  rites  lived  f  in  the  greatejl  concord  and 
amity ;  the  Latins  ujing  the  Latin,  the  Greeks  the  Greek, 
Liturgy.  The  Collegiate  Church  of  S.  Januarius,  for  injlance, 
had,  in  1300,  mixed  chapters  of  Latins  and  Greeks.  How  the 
choir  could,  ecclejiologically,  have  been  filled  for  the  two  rites,  it 
is  not  ea/y  to  underjland.  So  in  the  Chronicle  of  S.  Maria  de 
Piombino,  which  is  juppofed  to  have  been  written  in  the  thir- 
teenth century,  it  is  mentioned  that,  on  Eajler-eve,  the  jix 
Primicerii  of  the  |ix  Greek  churches  were  under  obligation  to 
ajjijl  at  the  Latin  office,  and  to  jing  fix  lejjbns  in  Greek,  and  at 
Eajler  other  dignitaries  of  the  jame  churches  were  in  like  man- 
ner to  fay  the  Creed  in  their  native  language.     The  Church  of 

*  "  L'  origine  del  rito  Greco  nelle  Provincie  che  compongono  i  due  Reami 
di  Napoli,  e  di  Sicilia  per  mezzo  degli  Orlentale  nel  fecolo  ottavo,  e  la  fua 
decadenza  proccurata  con  maravigliofa  deftrezza  dai  Principi  Normanni  nell' 
undecimo,  fono  i  due  poll  tra  fioppofti,  ai  quali  1'  argomento  di  queftoprimo 
libro  dovra  interamente  aggorarfi."  So  fays  Rodota,  at  the  commencement 
of  his  hiftory. 

t  So  Petrus  Subdiaconus,  in  his  life  of  S.  Athanafius  of  Naples,  where  he 
is  fpeaking  of  the  interment  of  that  prelate,  "  Confluebant  uterque  fexus  et 
aetas  diverfa,  et  qualiter  poterant,  pfalmodiae  Graece  et  Latine  fuavi  modula- 
tione  refonabant." 


2i6  Subjiitution  of  Latin  for  Greek. 

S.  Maria  del  Poggio,  in  the  dijlrifl  ofRevello,  petitioned  Pius  V, 
in  1572,  to  be  allowed  to  pajs  from  the  Greek  to  the  Latin  rite. 
The  Pope  ajjented.  The  Chapter  then  altered  its  mind,  and 
rejblved  to  retain  the  Liturgy  of  its  predecejjbrs.  But  Spinelli, 
the  bijhop,  obliged  them  to  avail  themjelves  of  the  dijpenjation 
for  which  they  had  ajked.  In  Brundujium  the  Greek  rite  was 
given  up  in  1173,  but  a  trace  of  it  jlill  remains,  or  did  remain, 
in  the  lajl  century.  On  Palm  Sunday,  a  jblemn  procejQion  took 
place  from  the  cathedral  to  the  church  called  Hofannay  in  which 
the  Epijlle  and  Gojpel  were  fung  with  extraordinary  Jblemnity 
in  Greek.  •  It  appears  that  in  1609  the  Archbijhop,  Dionyjio 
Odrijcol,  one  of  thoje  perjbns  who  were  for  fquaring  everything 
to  the  exafiejt  dimensions  of  the  Latin  rite,  rejblved  to  put  an 
end  to  theje  ancient  cujloms.  The  Chapter  jlrenuoujly  oppojed 
him,  and,  on  his  perjijling  in  his  mandate,  appealed  to  Rome. 
The  caje  was  heard,  and  judgment  given  againjl  the  Archbijhop, 
to  his  extreme  chagrin.  In  a  Diocejan  Synod  holden  at  Otranto, 
about  the  year  1 5  80,  no  fewer  than  two  hundred  priejls  of  the  Greek 
rite  were  prejent.  It  Jeems  that  in  jbme  places,  as  at  Galatena, 
the  Greek  priejls  had  a  reputation  for  piety  ^o  far  exceeding 
that  of  the  other  rite,  that  the  Latin  population  flocked  to  them, 
although  unacquainted  with  their  idiom.  Where  everything 
elje  has  disappeared,  the  name  of  the  church  will  jbmetimes  tell 
of  the  great  prevalence  of  the  Greek  rite  there  :  thus  the  Cathe- 
dral of  Bova  is  called  S.  Maria  dell'  Ifodia,  and  another  church 
in  the  fame  city,  the  Theotocos.  The  Cathedral  of  Rojfano  was 
entirely  Greek  till  1461,  when  the  Archbijhop,  Matteo  Saraceni, 
introduced  the  Latin  rite  by  force,  and  caujed  the  exploit  to  be 
recorded  on  his  tomb: — 

Hanc,  quam  cernis,  ille,  cujus  laus  eft  peiennis 
Tranftulit  in  Latinum,  ecclefiam,  de  Graeco  ad  cultum  divinum, 
Cui  nomen  eft  Matthseus,  quern  in  Praelulem  elegit  aeternus  Deus. 
Ordinis  fuit  minorum,  qui  in  numero  fuit  magnus  Praedicatomni. 

So  again,  in  jbme  places,  as  in  the  famous  Church  of  S. 
Maria  del  Grafeo,  otherwise  called  La  Catholica^  in  Mejjina,  the 
language  was  Greek,  but  the  vejlments  were  Latin,  and  azymes 
were  employed. 

The  Greek  rite  in  Italy  received  conjiderable  augmentation 
by  the  immigration  of  a  large  body  of  Albanians  when  their 
country  fell  under  the  dominion  of  the  Turks.  Thej"^  were  ej"- 
pecially  proteded  by  Leo  X.  and  Paul  III,  notwithjlanding  the 
various  and  repeated  attacks  of  Latin  Bijhops.  This,  among 
other  caujes  gave  rijc  to  the  cjlablijhment  of  the  Greek  College 
in  Rome,  by  Gregory  XIII,  in  1577.    ^"'^  ^°^  the  fame  reafon 


'The  Ruffian  Unia.  iij 

Clement  VIII,  in  1695,  injlituted  a  Greek  Bijhop  In  the  Church 
of  S.  Athanafius  at  Rome,  to  confer  holy  orders  on  thoje  of  that 
nation.  The  Bajllians,  too,  would  form  an  interejling  illujlra- 
tion  of  our  jubjeS,  did  time  permit  us  to  enter  on  that  part  of  it. 
When  Rodota  wrote,  in  1760,  there  were  three  houjes  of  theje 
monks  in  the  States  of  the  Church,  eighteen  in  Neapolitan  Italy, 
and  twenty-three  in  Sicily. 

The  pleajing  character  of  the  union  between  Greeks  and  Latins 
in  Italy,  forms  a  mournful  contrajl  with  the  Unia  in  RuJ}ia  and 
Poland,  to  which  we  mujl  now  direft  our  thoughts. 

At  the  time  when  Sigijmund  III.  was  Jeated  on  the  Polijh 
throne,  his  territory,  be  it  remembered,  extending  over  a  great 
part  of  White  RuJJia,  wrejled  from  that  power  by  the  Poles,  an 
attempt  of  a  novel  nature  was  made  to  bring  over  a  portion  of 
the  Eajlern  Church  to  the  Roman  Communion.  The  king  him- 
Jelf  had  long  been  employing  the  ujual  methods  of  Jemi-perje- 
cution  :  the  nobles  who  held  to  the  faith  of  their  forefathers 
were  in  every  way  dijcouraged  :  the  churches  were  given  to  the 
Latins,  and  the  orthodox  were  forbidden  to  ered  new  ones :  a 
large  emigration  took  place  into  Great  RuJJia,  and  thofe  who 
remained  were  of  courje  the  more  difpirited  and  weakened. 
There  was  one  Cyril  Terletjky,  Bijhop  of  OJlrog,  a  man  of  bad 
chara6!er,  who,  angry  at  Jbme  reproof  that  his  mijdeeds  had 
brought  down  on  him,  and  wijhing  to  better  his  pojition,  deter- 
mined to  join  the  Roman  Church,  and  offered  his  Jervices  to  the 
King,  to  induce  others  to  imitate  his  example.  The  Metro- 
politan of  Kieff,  Michael  Ragofa,  a  timid  man,  was  much  under 
the  influence  of  Cyril ;  and  Jecret  offers  were  made  by  Rome, 
which  induced  him  to  enlijl  in  her  cauje.  The  rites  were  to  be 
entirely  unchanged  ;  the  Filioque  was  not  even  to  be  added  to 
the  Creed ;  the  United  Greek  Church  was  to  be  perfeflly  free 
from  the  control  of  the  Latin  Bijhops,  and  its  members  were  not 
to  be  allowed  to  embrace  the  Latin  Rite.  All  the  privileges 
and  prerogatives  of  the  prelates  were  to  remain ;  and  Clement 
VIII.  engaged  to  procure  for  them  a  Jeat  in  the  National  Diet. 

A  Synod  met  at  Brzejc,  in  Lithuania,  and  the  point  at  iJJue 
was  warmly  dijputed.  Several  of  the  prelates  Jlood  firm  ;  but 
Jeven  rejblved  on  giving  in  their  adherence  to  Rome.  There 
were,  bejides  the  Metropolitan  of  Kieff  and  Terletjky  himjelf, 
the  Bijhops  of  Brzejc,  Polotjk,  Chelm,  Pinjk,  and  a  coadjutor 
of  the  latter.  Hypatius  of  Brzefc  and  Cyril  were  despatched 
by  the  Synod  to  Rome,  with  an  offer  of  obedience,  but  not  un- 
conditional ;  for  it  contains  this  remarkable  clauje  :  *'  We  have 
"  given  it  them  in  charge  to  wait  on  your  Holinejs,  and  (//"your 
"  Holinejs  will  guarantee  that  we  Jhall  retain  the  adminijlration 


2i8  Progrefs  of  the  Unia. 

**  of  the  Sacraments,  and  the  rites  and  ceremonies  of  the  Eajlern 
**  Church  entirely,  inviolably,  and  as  we  hold  them  at  the  mo- 
"  ment  of  union ;  and  will  promije  that  your  JucceJJbrs  will 
"  never  innovate  in  this  matter)  to  pay  in  their  own,  and  in  the 
"  name  of  us,  and  of  the  flocks  committed  to  us,  the  obedience 
"  due  to  the  See  of  Saint  Peter,  and  to  your  Holinejs,  as  the 
♦'  Chief  Shepherd  of  the  flock  of  CHRIST."  Two  more  pre- 
lates, thoje  of  Lemberg  and  Przmijl,  had  by  this  time  been  won 
over,  and  the  letter  was  therefore  *  jigned  by  nine,  of  whom  one 
died  almojl  immediately.      It  is  dated  June  12  (O.  S. ),  1595. 

Such  an  accejfjlon  of  prelates  and  territory  was  to  be  accepted 
on  any  terms.  The  deputies  were  mojl  gracioujly  received,  and 
the  Vigil  of  the  Nativity,  which  was  alfo  Ember  Saturday,  was 
appointed  for  the  public  profejjion  of  their  faith.  It  is  curious 
to  jee  how,  in  the  account  given  of  this  Union,  in  the  Bull 
Magnus  Dominus^  the  prelates  are  treated  as  if  they  represented 
the  whole  Ruj[}ian  Church,  injlead  of  comparatively  an  injignifi- 
cant  portion  of  it.  The  part  which  treats  on  the  reception  of 
their  Liturgy  is  as  follows  : — 

We  receive  them  as  fellow  members  of  Christ  into  the  unity  of  the 
Catholic  and  the  bofom  of  the  holy  Roman  Church,  unite,  anneft,  and  in- 
corporate :  and,  for  the  greater  fignification  of  our  love  towards  them,  we 
permit,  of  our  apoftolic  clemency,  concede,  and  allow,  to  the  fame  Ruffian 
Bilhops  and  Clergy  the  ceremonies  which,  according  to  the  inftitution  of  the 
holy  Greek  Fathers,  they  employ  in  the  Divine  Offices,  in  the  Sacrifice  of 
the  Mafs,  in  the  admlnlftration  of  the  other  Sacraments  and  other  rites,  fo 
that  they  be  not  oppofed  to  truth  and  to  the  Catholic  faith,  and  do  not 
exclude  communion  with  the  Roman  Church. 

And  Paul  V.  jlill  further  confirmed  and  Jlrengthened  this  per- 
mij^ion  by  a  Bull  of  161 5. 

Hypatius  and  Cyril  had  no  Jooner  returned  home,  than  a 
jecond  council  was  held  at  Brzefc,  in  which  the  proceedings  of 
the  deputies  were  approved,  and  the  ads  of  the  Union  received. 
Thus  began  that  Unia,  which,  after  making  Juch  extraordinary 
progrejs  at  its  commencement,  fell  Jiiddenly,  and  was  Jwallowed 
up  by  a  truer  Union  in  our  own  time.  Job,  Patriarch  of  Mos- 
cow, lojl  no  time  in  condemning  the  afls  of  the  Council  of 
Brzcjc,  and  in  excommunicating  the  prelates  concerned  in  it; 
and  thenceforward  began  a  terrible  and  bloody  jlruggle  between 
the  partisans  of  the  Orthodox  and  Uniat  Rites  in  Poland, 
Lithuania,  and  White  RujQla.  Under  the  Uniat  Metropolitans 
of  Kieff,  Michael  Ragofa,  and  Hypatius  Phocieu,  conjiderable 

•  It  can  be  read  in  the  Appendix  of  Documents  to  Theiner's  Neuejien 
Zuftdnde  der  KathoUfchen  Kir  c  he  beider  Kit  us,  at  p.  11. 


Perfecution  by  the  Uniats.  219 

progrejs  was  made  by  gentle  means.  The  people,  feeing  no 
difference  in  outward  rites,  retaining  their  own  Slavonic,  hearing 
the  unaltered  Creed,  knowing  that  the  profejOlion  of  the  Unia 
was  a  Jlepping-Jlone  to  honours  and  emoluments,  and  caring  very 
little  for  a  papal  Jupremacy,  which  they  did  not  underjland, 
flocked  into  the  new  Church  by  thousands,  and  thus  emboldened 
its  authorities  to  proceed  to  greater  changes.  The  Creed  was 
altered,  the  Jervices  Jhortened,  Latin  vejlments  introduced,  and, 
curioujly  enough,  Polijh  made  to  take  the  place  of  the  old 
Church  Slavonic  in  Jbme  of  the  Jervices.  Hence  great  discon- 
tent and  complaints.  The  Bijhops  of  Lemberg  and  Przemijl 
had  Jcarcely  joined  the  Union,  when  (influenced  by  the  authority 
of  Conjlantine,  Duke  of  Ojlrog,  a  centenarian,  who  yet  retained 
almojl  the  full  vigour  of  his  youth,  and  at  whoje  expenje,  and 
by  whofe  folicitations,  the  Scriptures  were  firjl  tranjlated  into 
the  language  of  White  Rujjia)  they  again  forjbok  it.  But  it 
was  under  the  Uniat  Metropolitan,  Jofeph  Rudjky  (1613 — 
1635),  Jurnamed  by  Pope  Urban  VIII.  the  Athana/ius  of  Rujj'^* 
and  the  Atlas  of  the  Union,  that  more  violent  means  were 
adopted  to  compel  the  peajantry  to  embrace  it.  The  tyrannical 
landed  proprietors  of  Poland  clojed  all  the  Orthodox  churches ; 
whole  villages  remained  without  a  Jacrament ;  Orthodox  churches 
were  given  on  leaje  to  the  Jews,  who  exaSed  a  rent  for  every 
Eucharijl.  Such  violence  naturally  aroujed  rejijtance  :  the  Juc- 
cejjor  of  Rudjky,  Kunciecevicz,  was  murdered,  and  conjequently 
beatified  by  Rome ;  and  then  began  a  perjecution  which  has 
jcarcely  a  parallel.  Multitudes  who  perjljled  in  retaining  the 
Orthodox  faith,  were  tortured  to  death  at  Warjaw.  Some  were 
boiled  alive,  Jbme  burnt,  Jbme  roajted,  Jbme  torn  to  pieces  with 
iron  cats  ;  while,  in  White  Rujjla,  children  were  in  like  manner 
butchered,  for  no  other  crime  but  that  of  their  baptijm.  The 
horrible  barbarities  which  for  twenty  or  thirty  years  branded 
Poland  with  infamy,  make  one  ceaje  to  wonder  that  jhe  has  long 
jince  been  blotted  out  from  the  category  of  nations.  In  procefs 
of  time  the  Unia  lojl  her  Little  Rujflia  ;  the  Uniats  in  that  pro- 
vince returned  to  their  native  faith,  and  the  jlrength  of  the 
Uniat  Church  lay  in  Poland  chiefly.  Yet  here  its  clergy  were 
dejpijed  by  both  Roman  Catholics  and  Orthodox  ;  its  Bijhops 
were  never  allowed  their  promijed  feat  in  the  Senate,  and,  not- 
withjlanding  the  papal  authority  had  forbidden  thofe  of  one  rite 
to  forfake  it  for  the  other,  it  was  univerfally  regarded  as  a 
Jlepping-ftone  to  the  pure  Roman  Church.  Still,  on  the  divijion 
of  Poland,  the  Uniat  Church  remained,  and  reckoned,  in  1825, 
under  its  Metropolitan  of  Wilno,  and  its  three  Bijhops  of 
Polotjk,  Lvoff,  and  Brzefc,  more  than   fourteen  hundred  thou- 


2  20  The  Neftorian  Unia. 

fand  perjbns  capable  of  receiving  the  Sacraments.  It  Is  well 
known  that,  on  the  6th  of  March,  1839,  all  this  multitude, 
amounting  (children  included)  to  nearly  two  millions,  were  re- 
ceived, under  their  three  Bijhops,  into  the  unity  of  the  Eajlern 
Church.  "  Ex  tam  atroci  Catholicae  Ecclejiae  inflifio  vulnere, 
"  perjpicitis,  venerabiles  Fratres,"  /aid  Gregory  XVI  ;  "  quo 
**  tandem  animo  Jumus,  quaque  intrinjecus  aegritudine  confi- 
"  ciamur.  Dolemus  atque  imo  ex  corde  ingemijcimus  redaSas 
"  in  aeternae  Jalutis  dijcrimen  tot  animas,  quas  Chrijlus  Juo  Jan- 
*'  guine  redemerat ;  dolemus  violatam  turpiter  per  dijcolores 
**  Epijcopos  fidem  illam,  quam  Romanae  Ecclejiae  prius  dejpon- 
"  derant ;  dolemus  pejjime  dejpeftum  ab  lis  charaSerem  jacra- 
*'  tijQimum,  quo  ex  hujus  Apojlolicae  Sedis  aufloritate  fuerant 
"  injigniti." 

In  the  Nejlorian  Unia,  Jo  often  attempted,  we  do  not,  indeed, 
find  a  vernacular  Jervice,  becauje  the  Syrian  Liturgy  of  that 
body  prejents,  of  courje,  a  dead  language  to  them,  as  well  as  to 
us  ;  but  it  embraced  the  element  of  a  national  language,  and  Jo 
far  falls  within  our  JubjeS.  The  office  of  the  Patriarch  of  the 
Nejlorians  had  become  hereditary,  dejcending  from  uncle  to 
nephew  in  the  Jame  family.  Theje  claims  were  rejefled  by  the 
clergy  in  1551,  who  chofe  one  Sulaka  to  fill  the  vacant  pojl. 
But  being  unable  to  obtain  the  requijite  number  of  three  Metro- 
politans for  his  ordination,  they  applied  to  the  "  Pope  of  the 
Wejl;"  and  on  his  conjecration  by  Julius  III,  the  ufe  of  the 
ancient  Liturgy,  with  a  few  corredlions,  was  allowed,  and  the 
Nejlorian  body  was  thus  rent  in  two,  the  Latinizing  portion 
being  governed  by  Mar  Simons,  the  original  communion  by 
Mar  Eliajes.  The  former  Jbon  again  renounced  connexion  with 
Rome,  and  thus  two  Nejlorian  Patriarchs  aroje  injlead  of  one. 
But  in  1 68 1  commenced  a  Unia,  as  well  from  Nejlorians  as 
from  Jacobites,  which  continues  to  this  day ;  and  here  aljb  un- 
altered rites  and  unchanged  language  have  been  found  very 
ujeful  in  bringing  over  converts  to  the  new  Church. 

We  are  now  in  a  condition  to  offer  Jbme  remarks  on  the 
courJ*e  purjued  by  Rome  with  rejpefl  to  a  vernacular  language. 

And,  firjl,  it  mujl  be  admitted  that  there  are  Jbme  very  great 
advantages  to  be  derived  from  the  adoption  of  one  ecclejiajlical 
tongue  in  one  patriarchate.  At  the  time,  to  tranjiate  the  Liturgy 
into  hundreds  of  barbaric  languages^was  in  itjclf  impojfible ; 
and  from  the  very  nature  of  the  caje,  could  it  have  been  pre- 
ferred, would  have  been  mojl  perilous  to  the  faith.  Again, 
when  they  were  conjblidated  into  Jhape  and  form,  when  they 
developed  Jlrength  and  beauty  of  their  own,  when  long  theolo- 
gical teaching  had  given  them  theological   terms,  then  aroJe 


The  Engli/h  Bible.  221 

more  jlrongly  the  rivalry  of  nations,  which  wanted  Jbme  external 
Jign  that  they  belonged  to  one  Church.  Their  oihce-books 
were  not  verbally  the  fame.  Three  large  dijlrids  of  wejlern 
Europe — Milan,  Spain,  and  Gaul — long  maintained,  as  the 
former  does  Jlill,  ejjentially  different  rites  ;  and  the  Latin  lan- 
guage was  the  only  outward  Jymbol  of  internal  union.  It  mujl 
aljb  be  allowed  that  the  clamour  for  a  vernacular  Jervice  has 
generally  been  rather  national  than  religious.  Whatever  might 
have  been  the  cafe  with  Hujs  and  Jerome  of  Prague,  thofe  fierce 
Bohemian  chiefs  who  drew  the  Jword  at  their  command,  did  it 
for  the  Jake  of  Tcheck,  and  not  of  religion ;  jujl  as  in  former 
times,  princes  of  Bulgaria  and  Bans  of  Croatia  had  dijdained  to 
Jee  their  native  Slavonic  expelled  by  the  ujurping  Latin.  But 
when  a  great  part  of  Germany  might  have  been  preserved  to 
the  Church  by  the  Jame  concejjion  that  was  early  made  to 
lUyria — the  Roman  Office-books  in  their  own  tongue — the 
caje  Jurely  becomes  widely  different.  What  was  at  firjl  pru- 
dent caution  is  now  converted  into  jealous  objlinacy.  Why 
might  not  Rome  have  obtained  the  advantages  which  Luther 
wrejled  from  her — that  of  not  only  giving  a  tranjlation  of  the 
Scriptures,  but,  by  that  tranjlation,  of  aSually  forming  a  lan- 
guage ?  For  every  one  knows  that  his  verjion  formed  that 
Germany  which  we  at  prejent  allow  to  be  the  queen  of  all  Teu- 
tonic dialedls,  and  that  to  his  rejidence  at  Wittenberg  is  owing 
its  greater  affinity  with  the  Alemannic  than  with  the  Piatt 
Deutjch.  And  [Oy  to  a  certain  extent,  it  is  with  our  own  Eng- 
lijh  verjion. 

"  Who  will  not  fay,"  aflts  a  writer  in  the  Dublin  Revienv,  "  that  the  un- 
common beauty  and  marvellous  Englifh  of  the  Proteftant  Bible  is  not  one  of 
the  great  ftrongholds  of  herefy  in  this  country  ?  It  lives  on  the  ear  like  a 
mufic  that  can  never  be  forgotten ,  like  the  found  of  the  church  bell,  which 
the  convert  hardly  knows  how  he  can  forego.  Its  felicities  often  feem  to  be 
almoft  things  rather  than  mere  words.  It  is  part  of  the  national  mind,  and 
the  anchor  of  national  ferioufnefs.  The  memory  of  the  dead  partes  into  it. 
The  potent  traditions  of  childhood  are  ftereotyped  in  its  verfes.  The  power 
of  all  the  gifts  and  trials  of  a  man  is  hidden  beneath  its  words.  It  is  the  re- 
prefentative  of  his  beft  moments,  and  all  that  there  has  been  about  him  of 
foft,  and  gentle,  and  pure,  and  penitent,  and  good,  fpeaks  to  him  for  ever 
out  of  the  Englifh  Bible.  It  is  his  facred  thing,  which  doubt  has  never 
dimmed,  and  controverfy  never  foiled.  In  the  length  and  breadth  of  the 
land  there  is  not  a  Proteftant  with  one  fpark  of  righteoufnefs  about  him 
whofe  fpiritual  biography  is  not  in  his  Saxon  Bible." 

One  Jhould  think  that  a  quejlion  muJl  naturally  follow  in  the 
mind  of  a  Roman  Catholic, — "  Why  did  not  we  do  this  ?  Why 
"  did  we  leave  it  to  *  heretics'  to  frame  fo  tremendous  an  engine 
"  againjl  us?"     If  a  verjion  had  never  been   made  at  all,  it 


222  Language  of  French  Devotion. 

might  have  been  eajler  to  reply ;  but,  as  this  principle  has  been 
Jince  abandoned,  why  was  it  not  yielded  when  it  might  have  been 
yielded  with  Juch  comparative  gracioujnejs,  and  to  Jiich  exceed- 
ing advantage  ? 

To  return  to  the  language  of  ecdejiajlical  jervices.  It  is  clear 
that  only  three  jyjlems  are  practicable  ;  and  that  the  divijion 
which  they  involve  is  exhaujlive.  You  may,  as  Rome  does, 
employ  a  dead,  immoveable  tongue  ;  you  may,  as  England  and 
Rujjia  do,  take  a  bygone  period  of  your  own  language,  and 
cryjlallize  your  prayers  in  that ;  or  you  may  revije  them  every 
forty  or  fifty  years,  ]b  as  to  render  them  intelligible  through  the 
varying  phajes  and  improvements  or  corruptions  of  the  tongue. 

Of  the  three,  we  cannot  but  feel  that  the  lajl  is  the  worjl. 
Continually  to  be  altering  the  Creeds,  the  Litany,  the  other 
prayers,  has  the  look  of  tampering  with  the  Truth  itjelf.  If  the 
poor  Jaw  the  words  of  their  Prayer-book  altered,  they  would  be 
lejs  jhocked  at  its  dodrines  being  touched.  The  words  are  the 
Malakoff,  ^o  to  Jpeak,  which  defends  the  Sebajlopol  of  our  faith. 
AjQTault  them  Jiiccejsfully,  and  the  jlronghold  will  ere  long  Jur- 
render.  It  is  a  grand  jymbol  of  the  changelejfhejs,  or,  as  Dr. 
Newman  happily  exprejjes  it,  the  incorrigibility  of  the  Church,  to 
find  that,  though  her  exprejQlons  go  out  of  fajhion,  Jhe  retains 
them  jlill ;  though,  in  the  mouth  of  the  world,  they  have  come 
to  mean  the  very  contrary  of  that  which  Jhe  means,  Jhe  will  not, 
for  all  that,  give  them  up.  It  is  well  alfo  that  there  Jhould  be 
a  language  of  devotion,  which  is  ^o  utterly  different  from  the  ex- 
prejjions  of  every-day  life  ;  that,  as  the  Church  retains  her  an- 
cient architefture,  in  all  its  contrajl  to  the  fittings  of  a  modern 
drawing-room,  ^o  her  Jlern,  majculine, — if  it  be  Jo,  uncouth — 
expreJJions  Jland  out  againjl  the  mincingnefs  and  effeminacy  of 
the  terms  of  a  luxuriant  age.  And  therein  are  we  efpecially 
happy,  that  by  our  adoption  of  thou  and  ye,  we  can  elevate  and 
devotionalize  our  Jlyle  at  once.  No  other  European  people  can 
do  it  to  a  Jlmilar  extent.  The  German  du  mujl  Juggejl  the  fond 
intimacy,  the  oapia-rvq,  of  intimate  friends,  as  well  as  the  addrej*s 
Juited  to  the  voice  of  prayer ;  and  the  French  vous  muJl,  Jave 
from  long  habit,  be  painfully  familiar.  It  is  Jlrange  that  French 
writers  have  not  attempted  to  introduce,  in  their  tranjlations  of 
Holy  Scripture  and  of  the  Breviary,  that  more  venerable  and 
imprejjive  idiom  which  they  might  pojjejs  if  they  would ;  Jiich, 
for  example,  as  thoje  lines  which  Jiim  up  the  Ten  Command- 
ments in  every  Catechijm  from  Antwerp  to  Bayonne  : — 

Un  feul  DiEU  tu  adoreras,  et  aimeras  parfaitement. 
DiEu  en  vain  tu  ne  jureras  ni  autre  chofe  pareillement. 
Les  dimanches  tu  garderas,  en  fervant  DiEU  devotement. 


Language  of  French  Devotion.  223 

Tes  pere  et  mere  honoreras,  afin  de  vivre  longuement. 
Homicide  point  ne  feras,  de  fait  ni  voluntairement. 
Luxurieux  point  ne  feras  de  corps  ni  de  confentement. 
Le  bien'd'autrui  tu  ne  prendras,  ni  retiendras  injuftement. 
Faux  temoignage  ne  diras,  ni  mentiras  aucunement. 
L'oeuvre  de  chair  ne  defireras,  qu'en  mariage  feulement. 
Biens  d'autrui  ne  convoiteras,  pour  les  avoir  injuftement. 

This  reads  like  a  fefiion  from  our  own  Prayer-book  :  and 
what  a  wonderful  contrajl  does  it  prejent  with  the  modern  lan- 
guage of  the  Lord's  Prayer  ! — "Notre  Pere  qui  etes  aux  Cieux, 
"  Que  votre  Nom  Jbit  Jandifie,  Que  votre  regne  arrive,  Que 
"  votre  volonte  Jbit  faite  Jur  la  terre  comme  au  Ciel,"  &c. 

Theje  difficulties  of  language  naturally  fuggejl  the  quejlion, 
Whether,  after  all,  it  is  not  pojjible  that  the  prejent  Roman  fyf- 
tem  of  parallel  tranjlations,  explanations  in  the  mojl  familiar 
language,  and  ^o  on,  may  not  after  all  give  her  poor  a  far  more 
intelligent  idea  (we  are  now  Jpeaking  Jimply  of  the  intelleS,  not 
of  the  affeSions)  of  her  offices  than  is  generally  imagined  ?  while 
our  Elizabethan  dialed,  not  being  Jo  explained,  is  much  lej*s 
comprehenjible  to  them  than  we  chooje  to  believe  it  ?  To  thoje 
of  tolerable  education  there  can  be  no  doubt  that  ours  is  the  Jyf- 
tem  which  bejl  enables  them  to  worjhip  with  the  underjlanding 
as  well  as  with  the  fpirit.  The  lowejl  clajjes,  who  cannot  read, 
can  certainly  comprehend  Jbme  part  of  our  Prayer-book,  can  cer- 
tainly not  underjland  one  word  of  the  Breviary — or  rather  VeJ"- 
peral,  the  only  part  of  it  with  which  he  is  likely  to  be  converjant. 
But  for  the  poor  man  who  can  read,  and  that  is  all,  the  '*  Petit 
ParoiJJien,"  and  works  of  a  Jimilar  Jlamp,  mujl  be  more  compre- 
henjible, we  think,  than  our  own  office,  ^o  that  they  were  made 
as  accejjible  to  them — which  they  certainly  are  not. 

But  then  it  muJl  be  remembered  that,  in  the  point  of  a  verna- 
cular ufe,  Rome  has  more  nearly  retraced  her  Jleps  than  in  any 
other  point  of  dijcipline  which  Jhe  ever  maintained.  At  the  out- 
break of  the  Reformation,  Jhe  oppofed  it  with  all  her  might. 
Her  controverjialijls  poured  the  mojl  bitter  Jcorn  upon  it ;  her 
advocates,  then  often  more  zealous  than  learned,  denounced  it  as 
unheard-of,  as  profane,  as  Jcandalous.  And  yet  gradually,  and 
almojl  imperceptibly,  the  uje  gained  Jlrength  within  her  com- 
munion, and  Jbe  accommodated  herjelf  to  its  permijjion, — in 
hymns,  especially  in  procejjional  hymns  ;  in  the  reading  of  the 
Gofpel  in  French  or  German  after  its  having  been  read  in  Latin ; 
in  Litanies  ;  then  in  tranjlation  of  the  Breviary,  or  of  the  MiJJal 
(the  Canon  excepted).  And  though  the  verjions  which  ^o  often 
occupied  the  pens  of  the  Janjenijls  were  ^o  loudly  and  bitterly 
condemned,  everywhere  throughout  Europe  the  pradice  of  ver- 


224  Oratorianijm. 

nacular  jervices  has  increafed,  and  is  on  the  increaje.  And  the 
lajl  phafe  of  aSive  Romanijm,  Oratorianijm,  as  it  exijls  in 
England,  Jeems  utterly  to  regret  all  the  old  traditions  of  the 
Latin  language,  to  vernacularize  as  far  as  pojjible,  (and  in  what 
wretched,  Jlip-Jlop  Englijh  !)  and  to  ajjume  that  the  new  pradice 
will  be  one  great  means  of  bringing  back  this  country  to  the  fold 
of  S.  Peter.  Why  what  is  now  fo  much  put  forward  was  three 
hundred  years  ago  fo  bitterly  to  be  oppojed  ?  is  a  quejlion  which 
we  are  not  called  to  anjwer. 

One  natural  conjequence  of  this  ufe  is  the  general  disregard 
which  has  attached  itfelf  among  the  people  to  every  fervice,  ex- 
cepting Majs  only,  and  which  has,  by  the  addition  of  the  Bene- 
diftion  at  Vejpers,  made  that  office  a  Jort  of  adjunct  or  correlative 
to  Majs.  And  this  is  a  late  introduftion,  dejigned,  as  it  has 
mojl  amply  done,  to  popularize  a  jervice  at  a  convenient  time  of 
the  day,  and  of  a  convenient  length.  The  enormous  congrega- 
tions which  flow  to  Benedictions  in  one  of  thofe  glorious  old 
cities  of  Belgium,  or  in  the  Tyrol — what  a  wonderful  jlght  they 
prejent!  How  they  make  the  heart  of  an  Englijhman  burn 
within  him,  that  his  own  Church  Service  could  be  rendered  as 
popular,  could  attra(S  juch  thoufands  of  worjhippers  ! 

Again,  the  vernacular  Litanies  now  jpreading  Jo  widely,  and 
encouraged  jb>  freely  throughout  Europe,  form  a  great  change 
from  mediaeval  Rome.  We  remember  when,  jbme  years  ago,  a 
recently  ejlablijhed  confraternity  took  pojjejjion  of,  and  rejiored, 
one  of  the  little  tgrejinhas  with  which  Madeira  abounds,  and 
Jaid  a  Portugueje  Litany  there  early  on  Sunday  morning,  that  a 
gentleman  with  whom  we  were  acquainted  went  to  hear  it,  ac- 
companied by  his  man-jervant,  a  Scotch  Prejbyterian.  "  Ah  ! 
Jlr,"  jaid  the  latter,  when  they  came  away,  *'  it  did  my  heart 
good  to  hear  that !     It  put  me  in  mind,  for  all  the  world,  of  our 

jinging  in Kirk."     In  Spain  too,  and  principally  by  the 

effe6?s  of  the  ajjbciation  called  the  Corte  de  Afaria,  the  fame 
Litanies  are  coming  into  vogue.  But  the  mojl  remarkable  thing 
of  the  kind  we  ever  witnejfed,  was  in  one  of  the  wildejl  mountain 
glens  of  Portugal,  and  at  a  little  chapel  called  No^a  Senhora  do 
Dejierro.  It  was  in  the  grey  of  the  morning,  and  our  party 
were  about  to  mount  their  mules ;  when  the  wejl  door  of  the 
ermida  opened,  and  the  priejl,  an  elderly  man,  came  out  on  all- 
fours,  followed  by  a  congregation  of  jbme  twenty  or  twenty-five, 
in  a  Jimilar  fajhion.  They  thus  went  round  the  chapel  by  the 
north  jlde  firjl,  and,  having  finijhed  its  circuit,  re-entered  by  the 
wejl  door ;  and  as  they  went,  they  recited — for  there  was  no 
kind  of  attempt  at  chanting — one  of  theje  Latinies.  The 
ground  was  excejjivcly  rough  and  broken,  and  the  effedi  any- 


Revijion  of  the  Prayer-book,  225 

thing  but  edifying ;  nor  did  we  ever  fee  another  exhibition  of  a 
/imilar  kind  ;  yet,  as  our  muleteer  took  it  as  a  matter  of  courje, 
it  cannot  be  uncommon  in  that  unvijited  dijlrifl  of  the  EJlrella. 

Rome,  then,  at  the  prejent  moment,  would  feem  to  be  Janc- 
tioning  what  Jhe  does  riot  openly  command — the  very  general 
ufe  of  vernacular  prayers  in  church.  One  thing  would  Jeem 
from  pajl  hijlory  to  be  certain,  that  no  civilized  nation  which  has 
ever  left  the  Church  has  been  brought  back  to  it  without  this 
permijOion.  Belgium  is  Jcarcely  an  exception,  for  that  country 
can  hardly  be  Jaid  to  pojjejs  a  national  language,  divided  as  it 
is  into  Flemijh,  and  Walloon,  and  mixed  dijlrifts.  Had  Rome, 
with  her  ujual  tafl,  feized  the  moment  at  the  reconciliation  of 
England  by  Cardinal  Pole,  and  given,  together  with  a  JlriS 
revijion  (Juch  as  was  bejlowed  on  the  Romans),  a  verjion  of  the 
Sarum  Breviary  and  Mijjal,  who  can  Jay  what  would  have  been 
the  efFeS  among  a  people  then  well  accujlomed  to  a  national 
rite,  what  on  our  language,  and  what  on  ourjelves  ? 

This  is  a  mere  dream.  But  an  interejling  and  very  difficult 
problem  of  the  Jame  nature  is  likely  Jbon  to  come  before  us. 
The  revijion,  or  rather  enlargement  of  the  Prayer-book,  is  a 
work  which  cannot  be  much  longer  delayed.  When  once  the 
JubjeS  is  fairly  brought  before  Englijh  Churchmen,  they  will 
Jee  that  the  cautious  conjervatijm  of  merely  working  up  old 
materials  into  new  Jervices,  is  one  which  can  /atisfy  nobody,  and 
will  equally  offend  thofe  who  would  be  offended  by  any  change. 
We  muji  have  a  new  Evening  Service.  We  muji  have  an 
authorized  Office  for  the  Conjecration  of  Churches  and  Church- 
yards. We  muji  have  a  greater  variety  of  Collefls  for  the  great 
variety  of  temporal  wants  ;  for  example,  thoje  of  travellers,  and 
for  the  infinite  number  of  Jpiritual  necejjities  unmentioned  in  the 
Prayer-book.  Theje  things  lie  ready  made  to  our  hand  in  the 
fame  treafury  whence  our  former  CoUeds  were  derived ;  and 
they  need  only  tranjlation  to  be,  as  they  once  were,  the  fupport 
and  comfort  of  many  Chrijlian  fouls. 

But  then,  how  is  this  tranjlation  to  be  done  ?  If  we  are  to 
have  the  modernifms,  the  verbiage,  the  diluted  wretchednefs  that 
appears  every  now  and  then  in  our  occajional  fervices,  it  will  be 
indeed  the  new  cloth  fajlened  on  to  the  old  garment,  and  it  is 
eafy  to  forefee  the  event.  As  it  is,  the  hundred  and  twenty 
years  which  elapfed  between  the  earliejl  and  latejl  parts  of  our 
Prayer-book  have  made  no  difference,  except  perhaps  to  the  ear 
of  a  philologijl,  between  its  mojl  ancient  and  its  mojl  modern 
parts.  The  prayer  for  All  Sorts  and  Conditions  of  Men,  and 
the  General  Thankfgiving,  would  fcarcely  be  recognized  by  an 
uninjlrufted  perfon  as  emanating  from  a  different  age  than  that 

a 


226  William  III.'s  CommiJJioners. 

which  produced  the  Sunday  CoUeSs,  fo  far  as  language  goes. 
And  it  is  remarkable  that,  in  the  revijion  of  the  Prayer-book 
threatened  by  William  III,  the  principle  was  clearly  adopted  of 
writing  the  new  Collects  in  the  old  Church  language.  One  jits 
down  to  a  perufal  of  that  book  with  a  mojl  lawful  and  righteous 
prejudice  againjl  all  its  contents  ;  but  it  is  impojjible  not  to  allow 
that,  incomparably  inferior  as  theje  CoUedls  are  to  thoje  which 
they  were  intended  to  Jupplant,  they  are  better  in  matter,  and 
infinitely  better  in  exprejjion,  to  that  which  might  have  been 
expeSed  from  their  writers.  Again,  in  their  jlill  later  revijion, 
the  non-jurors  carefully  retained  the  older  language ;  and  the 
Scottijh  Church,  in  its  Communion  Office,  has,  with  jcarcely  an 
exception,  done  the  jame.  It  is  earnejlly  to  be  hoped  that  jimi- 
lar  care  will  be  taken  by  our  future  revij*ers,  whoever  they  may 
be  ;  and  that  while  they  jleer  clear  on  the  one  fide  of  the  affec- 
tation of  archaijing,  ^o  on  the  other  their  language  will  be  in 
jimple  harmony  with  that  of  the  older  book  ;  that  they  will  not 
Jo  write  as  that  a  common  reader  may  jay,  "  Here  the  old  ends, 
and  here  the  new  begins  ;  "  that  they  will  not,  in  jhort,  build  on 
a  clajjical  chapel  to  a  Middle  Pointed  church. 

It  is  only  jlnce  the  above  article  was  in  type  that  Mr.  Trench's 
"  Englijh,  Pajl  and  Prefent,"  has  come  in  our  way.  We  men- 
tion this,  with  the  double  purpofe  of  warmly  recommending  this 
little  book,  and  of  defending  ourjelves  againjl  a  charge  ofplagiar- 
ijm,  from  the  coincidence  of  jbme  of  its  remarks  with  the  objer- 
vations  on  the  Prayer-book  which  have  been  offered  above. 


VIII. 

THE  NEW  "ANNALES  ECCLESIASTICI."* 

F  ever  the  adage — "a  great  book,  a  great  evil" 
— received  a  palpable  and  jlriking  exemplifica- 
tion, the  new  Annales  Ecclefiaji'ic't  may  claim  to 
have  imprejjed  it  on  their  readers.  We  ap- 
proached the  work  with  very  great  interejl ;  we 
hoped  that,  as  the  new  BoUandi/ts  in  BruJJels 
are  forwarding  and  JucceJfFuUy  projecuting  the  gigantic  labours 
of  former  generations,  and  Jlowly  but  furely  accomplijhing  the 
enormous  edifice  of  the  Aila  SanSforum — ^o  the  prodigious 
undertaking  of  Baronius  was  now,  though  his  two  immediate 
Juccejjors  had  ceajed  from  their  labours,  to  receive  its  tardy  ac- 
complijhment.  One  word  on  the  original  Annales^  before  we 
Jpeak  of  their  continuation. 

It  was  najcent  Protejlantijm  which  firjl  Jeized  on  the  idea  of 
an  Univerjal  Hijlory  of  the  Church,  as  a  means  to  fortify  its  own 
pojition,  and  propagate  its  own  tenets.  The  Magdeburg  Cen- 
turiators,  whatever  were  their  deficiencies  both  in  learning  and 
moral  qualities,  and  however  defeSive — when  tried  by  the  rules 
of  a  truer  criticijm — they  are  found,  won  for  themjelves  a  pro- 
digious reputation,  and  amazed  Europe  with  their  ponderous  and 
gigantic  learning.  Rome  found  that  jhe  needed  her  own 
labourers  in  the  fame  field  ;  and,  with  her  ufual  taft,  jhe  fent 
forth  the  fitting  champion  to  prejerve  her  reputation.  Caejar 
Baronius,  born  at  Sora  in  the  year  1540,  and  entered  as  a  mem- 
ber of  the  Oratory  at  an  early  age,  commenced  his  Annales  Ec- 

*  Annales  Ecclefiaftici :  quos  poll  Caefarem  S.  R.  E.  Cardinalem  Baro- 
nium,  Odoricum  Raynaldum  ac  Jacobum  Laderchium,  Prefb.  Cong. 
Oratorii  de  Urbe  ;  ab  anno  mdlxxii.  ad  noftra  ulque  Tempora  continuat 
Auguftinus  Theiner,  ejufd.  congreg.  Prefbyter.  Romae:  e  Typographia 
Tibernia.  Folio,  Tom.  I.  1856,  pp.  560;  Tom  II.  1856,  pp.  642; 
Tom  III.  1856,  pp.  844. 


228  Baronius  and  his  Continuators. 

clefiajlici  at  thirty,  laboured  on  them  till  Jeventy,  bringing  them 
down,  in  what  now  form  nineteen  folio  volumes,  to  1 198.  His 
mantle  defcended  on  Odoricus  Raynaldus,  of  the  jame  congre- 
gation, who  clojed  his  labours  with  his  fifteenth  volume,  and  at 
the  year  1565.  To  theje  Manji  added  his  notes,  and  Pagi  fuch 
laborious  chronological  refearches,  as  almojl  to  have  made  that 
part  of  the  hijlory  his  own.  Laderchius  took  up  the  hijlory  in 
1565,  and  brought  it  down  Jeven  years  further.  There  it  re- 
mained unfinijhed,  and  many  had  been  the  wijhes  exprejjed  that 
it  were  pojjible 

To  call  up  him  who  left  half  told 
The  ftory  of  Cambufcan  bold  : 

or,  failing  that,  that  Mofes  might  find  his  Jojhua,  and  Elijah  be 
jucceeded  by  his  Elijha.  The  late  Pontiff,  Gregory  XVI,  en- 
treated, and  almojl  commanded  another  member  of  the  Jame 
congregation,  Augujline  Theiner,  to  continue  a  work  which 
Jeemed  to  belong  to  his  own  order.  After  the  labours  of  twenty 
years,  we  have  the  firjl-fruits  of  the  rejult  in  the  three  volumes 
of  which  we  havejujl  quoted  the  title. 

The  firjl  thing  which  will  Jlrike  the  ordinary  reader,  is  the 
vajl  length  to  which  theJe  Annals  run.  The  firjl  volume,  in 
560  pages,  contains  only  three  years  ;  the  fecond,  in  642,  only 
four ;  the  third,  with  844,  is  made  to  embrace  Jeven  years.  It 
is  eajy  to  calculate  that,  at  ajimilar  length  of  narration,  it  would 
require  between  Jixty  and  Jeventy  volumes  to  reach  the  prejent 
time.  What  ejlimate  M.  Theiner  may  have  made  of  the  pro- 
bable exijlence  of  human  life  we  know  not ;  but  at  the  end  of 
his  preface  he  Jpeaks  of  intending,  when  his  tajk  is  accomplijhed, 
to  re-edit  the  continuation  of  Raynaldus,  with  large  additions. 
One  is  reminded  of  the  quejlion  ajked  by  the  Pope,  when  the 
plan  of  Bollandus  for  the  Lives  of  the  Saints  was  firjl  laid  before 
him, — "  Does  the  man  expeft  to  live  two  hundred  years  ?  " 

Of  courje,  when  we  fee  an  ecclejiajlical  hijlory  iJTuing  fron™  a 
Roman  prejs  in  all  the  elegance  of  the  Tiberine  typography, 
and  with  the  imprimatur  of  the  majler  of  the  palace  and  other 
Roman  officials,  we  know  exaflly  what  its  Jentiments  will  be. 
It  would  be  abfurd  to  look  for  anything  but  Ultramontanijm, 
according  to  the  Jlraitejl  Jed  of  that  religion.  On  that  Jcore, 
therefore,  we  are  not  about  to  make  any  complaint ;  but  we  are 
bound  to  confejs,  at  the  very  outjet,  that,  coming  as  we  did  to 
the  perujal  of  this  work  with  every  expectation  of  finding  it  a 
worthy  continuation  of  the  greatejl  of  annalijls,  we  have  been 
mojl  grievoujly  and  bitterly  dijappointed.  Putting  ajide  the 
clajjical  elegance  of  the  Latinity,  we  can   hardly   conceive  a 


T)ijadv  ant  ages  of  Annals.  iig 

more  complete  hijlorical  failure  than  theje  ponderous  volumes. 
Having  thus  exprejjed  a  Jlrong  opinion,  it  is  but  fair  that  we 
Jhould  endeavour  to  make  our  ajjertions  good. 

We  are  not  now  called  to  conjider  the  quejlion,  whether  any 
hijlory  can  be  Jatisfaftorily  written  in  the  Jhape  of  annals ; 
whether  a  great  work  of  art  can  condefcend  to  be  thus  fettered  by 
the  trammels  of  chronology  ;  whether  of  all  hijlories,  that  of 
the  Church  is  not  the  mojl  impatient  of  juch  rejlridions,  leaping, 
as  it  necejjarily  mujl  do,  from  Eajl  to  Wejl,  narrating  a  little 
event  in  Afia,  and  then  another  little  event  in  America,  and 
finijhing  off  with  an  occurrence  in  Africa.  Baronius  had  chofen 
the  form  of  annals  ;  Theiner  had  to  continue  his  work.  He 
profejjes  to  arrange  his  materials  thus.  He  commences  each 
year  with  the  affairs  of  Germany ;  he  proceeds  to  thoje  nations, 
including  Scandinavia,  which  are  in  any  way  connefted  with  the 
German  empire ;  next  relates  the  events  which  occurred  in 
France  ;  then  goes  to  Spain  and  Portugal,  and  to  the  American 
and  AJiatic  colonies  of  both.  The  plan  would  Jeem  theoretically 
excellent ;  and  as,  on  the  avowed  principles  of  the  author,  we 
are  to  expect  no  account  of  the  Eajlern,  RuJJian,  or  Englijh 
Churches,  except  Jo  far  as  Roman  mijjions  to  them  maybe  con- 
cerned, we  have  no  ground  of  complaint  on  that  head.  But  what 
we  do  complain  of  is  this  :  that  injlead  of  taking  the  trouble  to 
cajl  the  documents  placed  at  his  difpofal  into  a  hijlory,  to  give 
the  jenje  in  his  own  words,  to  Jeparate  the  drojs  from  the  gold, 
to  evolve  one  lucid  narrative  from  a  farrago  of  parchments,  our 
annalijl  prints  brief  after  brief,  letter  after  letter,  one  official 
document  after  another,  leaving  the  reader  to  find  the  grain, 
very  often  a  Jingle  one,  and  Jbmetimes  not  even  that,  if  he  can, 
in  a  heap  of  chaff.  This  is  our  firjl  charge,  and  we  will  proceed 
to  prove  it. 

The  year  1572,  the  firjl  of  Gregory  XIII,  the  ninth  of  the 
Emperor  Maximilian  II,  occupies  Jeventy-two  pages.  Let  us 
fee  how  they  are  compojed.     It  commences  thus  : — 

The  Piacular  Sacrifices,  which  are  commonly  called  Novendialia,  having 
been,  in  the  accuftomed  manner,  offered  to  God  for  the  Pontiff" who  had  de- 
parted this  life,  and  all  things  elfe  having  been  well  and  wifely  difpofed,  for 
the  prefervation  of  order,  and  the  government  of  the  city,  the  Cardinals,  as 
many  as  were  then  prefent  in  Rome,  to  the  number  of  forty-feven,  entered 
the  conclave  on  Monday,  the  12th  day  of  May,  in  order  that,  by  the  infpi- 
ration  of  the  Holy  Ghost,  they  might  decide  on  him  whom  it  might  be 
thought  meet  to  elevate  to  the  chair  of  S.  Peter. 

Then  follows  a  very  long  extraS  from  the  diary  of  Mucanzi, 
Majler  of  the  Ceremonies,  as  to  the  official  proceedings  of  the 
occafion,  including  a  lijl  of  all  the  cardinals,  their  titles  at  full 


230  Iheinefs  Inconceivable 

length,  as  well  thofe  who  were  as  thoje  who  were  not  in  the 
conclave.  The  three  pages  which  this  account  occupies  might 
have  been  comprejjed  into  twice  as  many  lines.  Mucanzi  is 
indignant,  as  well  he  may  be,  that,  on  account  of  the  confujion 
and  preparations,  the  firjl  vejpers  of  the  AJcenJion  and  of  Pen- 
tecoji,  as  well  as  majs  on  Ajcenjion-day,  were  entirely  omitted 
by  the  cardinals.  We  may  remark  that  their  brother  dignitaries 
at  S.  Paul's  Jeem  to  have  a  happy  knack  of  imitating,  at  leajl, 
theje  proceedings  at  S.  Peter's.  Hugo  Buoncompagni,  having 
been  unanimoujly  eledled,  ajQTumed  the  title  of  Gregory  XIII. 
And  now  ]ee  how  M.  Theiner  overwhelms  us  with  documents. 
Firjl  we  have  a  letter  from  the  Emperor  Maximilan,  commend- 
ing his  ambajQador,  Count  Archis,  to  tiie  new  Pope.  Take  a 
literal  tranjlation  of  it  as  a  Jpecimen  of  the  worth  of  Juch 
documents. 

To  the  moft  bleffed  Father  in  Christ  the  Lord  Gregory  XIII,  by  Divine 
Providence  Chief  Pontiff  of  the  Holy  Roman  and  univerfal  Church,  his 
moft  reverent  Lord. 

Moft  bleffed  Father  in  Christ,  moft  reverend  Lord,  after  our  moftearneft 
commendation,  accept  the  continual  increafe  of  our  filial  oblervance.  When 
the  moft  defirable  and  happy  tidings  were  fome  days  fince  brought  to  us, 
that  your  holinefs  was,  on  the  late  death  of  Pius  V,  Chief  Pontiff,  of  happy 
memory,  elected  and  affumed,  by  the  unanimous  conlent  of  the  Cardinals  of 
the  Holy  Roman  Church,  as  lucceffor  of  the  fame,  we  entrufted  our  well- 
beloved  coufin,  Profper  Count  Archis,  of  our  council,  and  our  ambaffador 
to  your  Holinefs,  with  the  charge  of  making  fome  communications  to  you 
in  our  name,  as  you  will  underftand  from  himfelf.  Therefore  we  earneftly 
requeft  your  Holinefs,  not  only  to  give  your  favourable  attention  to  our 
aforefaid  ambaffador  on  thofe  fubjeds  on  which  he  is  about  to  fpeak  in  our 
own  words,  and  to  honour  him  with  the  fame  credit  which  you  would  give 
to  us ;  but  alfo,  fince  the  affair  committed  to  him  is  of  fuch  a  kind  as  is  of 
deep  importance  to  the  dignity  of  ourlelves  and  of  the  holy  Roman  Empire, 
our  authority  and  jurifdi^lion,  and  therefore  naturally  is  very  clofe  to  our 
heart,  that  your  Holinefs  would  adopt  fuch  a  line  of  conduft  as  we  have 
every  reafon  to  expect  will  be  the  cafe,  from  your  Holinefs'sfingular  equani- 
mity, of  which  we  have  heard  from  many  witneffes,  and  your  dcfire  for  the 
public  quiet  and  tranquillity.  In  which  your  Holinefs  will  purfue  a  line  of 
conduct  worthy  of  your  own  reputation,  juft  in  itfelf,  and  moft  acceptable  to 
us,  which  on  every  occafion  we  will  endeavour  to  merit,  by  the  effort  of  our 
filial  obfervance.  For  the  reft  we  befeech  GoD,  beft  and  greateft,  that  He 
may  long  vouchfafe  to  prefefve  your  Holinefs  in  health  and  fafety,  for  the 
benefit  of  His  Church. 

Given  in  our  Caftle  of  Eberfdorff,  the  %^rA  day  of  the  month  of  May,  in 
the  year  of  our  Lord  1572,  and  of  our  reigns,  the  Roman  the  tenth,  the 
Hungarian  the  ninth,  the  Bohemian  the  twenty-fourth. 

And  of  your  holinefs 

The  obedient  Son, 

Maximilian. 

And  can  our  annalijl  really  have  pcrjuadcd  himjclf  that  to 
conglomerate  documents  of  this  kind  is  to  write  hijlory  ?     The 


Repetitions  and  Prolixity.  23 1 

one  faS  that  Count  Archis  was  accredited  by  the  Emperor  to 
the  new  Pope,  might  Jurely  have  been  dijmijjed  in  one  line.  But 
if  the  reader  thinks  that  he  is  to  get  off  for  this  Jingle  letter,  he 
is  very  much  mijlaken.  M.  Theiner  unfortunately  had  at  his 
elbow  the  thirty-Jixth  manujcript  volume  of  the  Literes  Princi- 
pum^  in  the  Vatican  Library,  and  the  conjequence  is,  that  after 
the  word  "  Maximilian,"  as  above,  he  proceeds  thus  : — 

He  did  the  fame  thing  in  other  letters,  in  which  he  informs  the  Pontiff, 
that  the  ambafladors  who  were  to  profefs  obedience  to  him  in  the  Emperor's 
name,  might  foon  be  expefted  at  Rome. 

"  To  the  moft  bleffed  Father  in  Christ,  the  Lord  Gregory  XIII,  by  Di- 
vine Providence  Chief  Pontiff  of  the  Holy  Roman  and  Univerfal  Church, 
his  moft  reverent  Lord. 

"  Moft  blefled  Father  in  Christ,  moft  reverend  Lord  :  after  our  moft  ear- 
neft  commendation,  a  perpetual  increafe  of  filial  obfervance.  In  lending  our 
prefent  ambalTadors,  the  noble  and  honourable  and  learned,  truftworthy  fub- 
jefts  of  ourfelves  as  of  the  holy  empire,  Seyfrid  Preyner,  Baron  of  Stubing, 
Hadnitz,  and  Rabenftain,  and  John  Hegenmiiller,  doftor  of  both  laws,  our 
Aulic  Counfellors  to  your  Holinefs,  to  exprefs  in  our  name  the  Angular  joy 
which  we  have  received  from  the  happy  affumption  of  your  holinefs  to  the 
chief  office  and  dignity  of  the  Apoftolate,  and  to  declare  alfo  the  defire 
of  filial  obfervance  to  your  Holinefs,  and  our  moft  fincere  good-will,  as 
your  Holinefs  will  learn  from  themfelves — we  again  and  again  entreat  your 
faid  Holinefs  to  give  your  favourable  attention  to  our  aforefaid  ambaffadors, 
and  not  only  to  truft  them,  as  regards  thofe  things  which  they  will  fay  in  our 
name,  with  the  fame  confidence  with  which  you  would  honour  us,  but  to 
vouchfafe  in  the  fame  place,  and  at  the  fame  time,  to  embrace  ourfelves  to- 
gether with  the  holy  empire,  over  which  by  Divine  will  we  are  placed  in  au- 
thority, and  our  hereditary  kingdoms  and  dominions,  with  the  fame  paternal 
benevolence  which  we  fully  expect  from  your  Holinefs.  Your  Holinefs  may, 
in  return,  promife  yourfelf  from  us,  all  the  duty  of  an  obedient  fbn.  For 
the  reft,  we  befeech  God,  beft  and  greateft,  that  He  would  vouchfafe  long  to 
prefei-ve  your  Holinefs  in  health  and  fafety,  for  the  benefit  of  His  Church. 

"  Given  in  our  city  of  Vienna,  the  z8th  day  of  the  month  of  June,  in  the 
year  of  our  Lord  1572,  and  of  our  reigns,  the  Roman  the  tenth,  the  Hun- 
garian the  ninth,  and  the  Bohemian  the  twenty-fourth, 
"  And  of  your  holinefs 

"The  obedient  Son, 

"  Maximilian." 

Is  that  enough  ?  By  no  means.  Our  indefatigable  hijlorian 
proceeds  : — 

The  Archdukes  Rodolph  and  Emeft  united  themfelves  with  their  loving 
father  in  their  illuftrious  teftimony  of  afteftion  to  the  Pontiff. 

"  To  the  moft  bleffed  lord  and  father  in  Christ,  the  Lord  Gregory  XIII, 
by  Divine  Providence  Chief  Pontiff  of  the  Holy  Roman  and  Univerfal 
Church,  their  venerable  lord. 

"  Moft  blefled  father  and  lord  in  Christ,  our  venerable  lord  :  after  oui 
humble  commendation,  the  continual  increafe  of  filial  obfervance.  Since  his 
facred  Imperial  Majefty,  our  ever-to-be-refpe6ted  lord  and  father,  has,  for'the 
manifefting  his  reverence  to  the  Holy  Apoftolic  See,  defpatched  the  noble 
and  honourable  and  learned,  our  faithful  and  beloved  Seyfrid  Preyner,  Baron 


22  2  Plot  of  the  Fuggers, 

in  Stubing,  Hadnitz  and  Rabenftain,  and  John  Hegenmiiller,  do£lor  in  both 
laws,  Aulic  Counfellors  of  his  Majefty  to  your  Holinefs,  in  order  to  exprefs 
his  congratulations — " 

But  we  jhall  fend  our  readers  to  jleep  ;  and  we  can  ajjure 
them  that  no  more  compojlng  anodyne  could  be  prescribed  than 
the  perujal  of  twenty  or  thirty  pages  of  Juch  letters,  the  mere 
compojition  of  fecretaries,  no  more  worth  reprinting  in  a  hijlory 
of  the  Church  than  would  be  the  writs  for  the  ajjembling  of  a 
new  parliament  in  a  hijlory  of  England.     They  did  not  even 
merit  a  place  in  a  colledion  of  documents  at  the  end  of  the 
volume.     Will  the  reader  believe  that,  in  this  one  year,  there 
are  more  than  jixty  of  this  Jbrt  of  documents,  mojl  of  them  of 
no  more  value  than  thoje  which  we  have  already  noticed  ?  But  we 
mujl  give  one  Jlill  more  jlriking  example  of  the  fame  thing. 
The  Jejiiits,  it  appears — no  very  unujual  thing  with  them — had 
cajl  longing  eyes  on  the  Augujlinian  Monajlery  at  Augjburg, 
which  they  thought  would  be  at  leajl  as  convenient  to  themjelves 
as  to  its  exijling  poJOfejOTors.     The  great  banking-houje  of  the 
Fuggers  lent  themjelves  to  the  views  of  the  company,  but  ad- 
drejed  a  letter  as  from  themjelves  to  Gregory,  jetting  forth  the 
relaxed  jlate  of  discipline  among  the  Augujlinians,  and  requejl- 
ing  him  to  transfer  their  houje  to  the  Jejuits.     Our  author  re- 
marks at  jbme  length  that,  though  writing  in  the  form  of  annals, 
he  ought  not  to  jay  ^o  much  ;  yet,  in  the  38th  jeflion  of  the 
year  1574,  all  the  accujations  of  the  Fuggers  will  be  found  com- 
pletely dijproved.      Having  jaid  thus  much, — *'  Behold,"  con- 
tinues he,  "  the  mojl  impudent  letters  of  the  Fuggers,  and  the 
Iljungen."       ("  En  demum  impudent'ijftmas  Fuggerorum  et  Ilfun- 
gorum  literas.")     As  if  any  one  in  their  jenjes,  having  jujl  been 
Informed  that  they  contained  nothing  but  faljehoods,  could  wijh 
to  behold  them  !     However,  they  follow,  and  take  up  more  than 
three  folio  pages.     Then  comes  an  epijlle  of  Albert,  Duke  of 
Bavaria,  in  jupport  of  the  Fuggers  ;  next  of  William,  fon  of 
Albert,  in  fupport  of  his  father ;  then  of  Ferdinand,  Archduke 
of  Aujlria,  in  fupport  of  both  Albert  and  William — for  all  the 
world  like  an  ecclefiajlical  houfe  that  Jack  built, — and  all  this 
about  a  miferable  intrigue,  which  was  not  worth  relating  at  all. 
And  yet  this  wretched  attempt  to  turn  the  Augujlinian  fathers 
jout  of  their  houfe  occupies  exactly  double  the  fpace  that  is  allotted 
to  the  hijlory,  or  rather  the  non-hijlory,  of  the  majjfacre  of  S. 
Bartholomew.     All  we  can  fay  is,  if  this  be  to  continue  Baro- 
nius,  the  tajk  is,  as  the  advertifements  fay,  **  pradicable  by  the 
meanejl  capacity." 

One  more  example  wc  mujl  give.     The  year  1575  was  that 
of  the  Jubilee.      Here  we  are   overwhelmed  with  letters  from 


Mantijfa  Documentorum.  233 

various  potentates,  requejling,  either  for  themjelves  or  for  jbme 
favoured  fervant,  a  participation  in  the  indulgences  to  be  acquired 
at  Rome,  although  unable  personally  to  vijit  the  Eternal  City. 
Nine  wearijbme  Jeftions  are  devoted  to  communications  of  this 
kind.  One  can  only  ajk  again,  Is  this,  in  any  Jenfe  of  the  word, 
ecclefiajlical  hijlory  ? 

It  is  fair,  how^ever,  to  let  our  author  defend  himjelf.      He  Jays, 
that  it  has  been  his  aim  to  avoid  copying,  as  Raynaldus  and 
Laderchius  did,  pajjages  from  printed  works,  and  not  even  to 
make  uje,  except  in  a  few  rare  injlances,  of  documents  that  have 
already  been  printed.     "  But,"  Jays  he,  "  we  have  not  thought 
*'  it  right  to  abbreviate  the  documents  which  we  quote,  but  have 
**  tranjcribed  them  whole,  and  have  endeavoured  to  remedy  the 
"  lengthinejs  which  may  be  occajioned  by  their  extent,  by  adding 
"  the  fewejl  pojfible  words  of  our  own  in  explanation  of  the  event 
"  related.      For  we  have  conjidered  that  documents  imprejjed 
"  with  the  very  charafter  of  the  times,  and  the  men  who  put 
"  them  forth,  are  of  infinitely  greater  value  than  a  hijlory  which 
"  may  be  polijhed,  indeed,  and  elaborated,  but  which  is  compojed 
"  in  words  of  the  prejent  day."     That  is,  M.  Theiner  throws 
down  before  us  his  cart-load  of  bricks,  and  dejires  us  to  build  his 
edifice  for  ourjelves,  jujl  being  kind  enough,  here  and  there,  to 
point  out  where  the  materials  thus  furnijhed  ought  to  go.     But 
another  difficulty  remains  to  be  Jblved.     We  find  at  the  end  of 
each  volume,  and  taking  up  about  a  third  of  its  bulk,  a  mant'iJJ'a 
documentorum^  containing  a  whole  chaos  of  documents  not  inter- 
woven into  the  hijlory.     What  are  theje  ?     Why,  theje  are 
"  monuments  which  we  found  written  in  foreign  languages,  and 
"  which  we  did  not  think  fit  to  turn  into  Latin,  lejl  their  native 
*'  piquancy  Jhould  perijh."     Conjldering  that  many  of  thefe  are 
documents  of  the  mojl  official  and  driejl  charader,  there  is  very 
little  piquancy  to  be  evaporated  in  the  procefs  of  tranjlation ; 
add  to  which,  that  the  letters  of  the  Papal  legates,  which,  if  any- 
thing (containing  as  they  do  important  matter),  Jhould  have 
been  worked  into  the  hijlory,  are  rejeded  here  aljb.     No ;  the 
reajbn  is  plain.      It  is  a  work  of  infinitely  lejs  labour  to  Jlring 
together  two  or  three  hundred  documents,  for  the  mojl  part  con- 
taining but  a  grain  of  gold  to  a  pound  of  drofs,  by  a  few  con- 
junSional  jentences,  than  to  extraS  the  precious  metal,  and  to 
fufe  it  into  one  continuous  hijloric  chain.     A  remark  of  Baro- 
nius  himjelf  might  well  be  quoted  to  the  continuer  of  Baronius. 
Speaking  of  the  vajl  but  hurried  labours  of  Origen,  "  an  inheri- 
"  tance,"  fays  he,  "  may  be  gotten  hajlily  at  the  beginning,  but 
"  the  end  thereof  jhall  not  be  blejOfed."     It  is  a  very  eajy  thing 
for  an  hijlorian,  who  is  fupplied  with  the  funds,  the  amanuenjes, 


234  Martyrs  of  Gorcum. 

and  the  library  which  are  placed  at  M.  Theiner's  dijpojal,  to 
bring  out  three,  or,  if  the  prejjes  be  large  enough,  thirty  Juch 
folio  volumes  a-year ;  the  difficulty  is  to  find  readers,  or,  we 
might  Jay,  a  reader,  when  the  work  is  publijhed. 

After  all,  it  may  be  Jaid,  if  you  have  the  drojs,  you  have  the 
gold  too  ;  if  the  jewels  are  packed  in  bales  of  wool,  there  they 
are,  if  you  chooje  to  hunt  for  them.  Then  here  is  our  Jecond 
charge  :  that  to  make  room  for  page  after  page  of  the  mojl 
formal  matter-of-courje  documents,  events  of  the  greatejl  im- 
portance are  not  only  Jlurred  over,but  are  abjblutely  unmentioned. 
Of  the  majjacre  of  S.  Bartholomew  we  jhall  have  to  Jpeak  pre- 
jently.  But  to  take  the  year  1572  alone.  This  was  remarkable 
in  the  annals  of  the  Roman  Church  for  the  martyrs  of  Gorcum, 
in  the  compojition  of  the  a6?s  of  whom  the  celebrated  EJlius  em- 
ployed Jeveral  years.  It  is  Jcarcely  credible  that  our  hijlorian 
Jhould  only  have  referred  to  this  mojl  interejling  and  edifying 
hijlory  accidentally,  and  as  a  kind  of  jet-off  to  the  majfacre  of  S. 
Bartholomew.  He  jimply  reminds  his  reader  of  the  cruelties  exer- 
cijed  on  certain  unarmed  Catholic  priejls  at  Gorcum  and  Briel,and 
refers  to  the  work  of  Ejlius  and  the  Bollandijls.  Does  M.  Theiner 
really  think  that  an  intrigue  of  the  Fuggers  ought  to  occupy  more 
of  his  pages  than  an  allujion  to  the  jufferings  of  theje  Jervants  of 
God  does  lines?  Again,  on  the  loth  of  December  in  thisjame 
year,  the  jujlly  celebrated  Cornelius  Mujius  Juffered  martyrdom 
at  Leyden.  The  martyrdom  of  Muftus  does  not  even  occur  in  the 
annals.  But  then  Mujius  only  died  for  the  faith,  and  did  not, 
like  the  little  princes  of  Germany,  write  fuljbme  letters  to  the 
Pope,  requejling  the  extenjion  of  Jubilee  indulgences  to  his  jer- 
vants. Aljo  the  hijlory  of  the  martyrs  of  Gorcum  and  of  Mujius 
mujl  have  been  written  by  the  hijlorian,  and  could  not  have  been 
compiled  by  the  mere  Jlringing  together  of  documents.  This 
Jame  year,  aljb,  may  boajl  a  conjlderable  number  of  the  jlxty-five 
martyrs,  whom  Peter  Opmeer  has  chronicled  in  his  Htfioria 
Martyrum  Batavorum.  Not  one  of  theje  does  M.  Theiner  con- 
jider  to  merit  the  Jlightejl  commemoration.  Again,  the  year 
1575  is  notorious,  in  the  hijlory  of  the  Church  of  the  Netherlands, 
for  the  Javage  majjacrc  known  by  the  name  of  the  Nones  of 
Haarlem.  To  this,  again,  not  the  Jlightejl  allujion  is  made. 
Once  more,  during  the  pontificate  of  Gregory  XIII,  the  Church 
of  Japan  Jent  a  multitude  of  martyrs  to  glory.  The  whole  hij"- 
tory  of  that  Church,  Jo  far  as  M.  Theiner  is  concerned,  is  cm- 
braced  in  a  few  Jeflions,  and  thojc  principally  filled  with  Papal 
Briefs  and  the  letters  which  elicited  them. 

Again,  the  Jingular  apathy  of  our  hijlorian  as  regards  Catho- 
lic literature  and  Catholic  biography  is  perfedly  ajlonijhing.     It 


MaldonaiuSy  Galtz^  Covillon,  235 

has  always  been  the  cujlom,  when  hijlory  takes  the  form  of  annals, 
that  the  year  of  the  death  of  any  one  who  has  dijtinguijhed  him- 
Jelf  in  the  fervice  of  the  Church  jhould  be  that  in  which  Jbme 
account  is  given  of  his  life.  M.  Theiner,  completely  buried  in 
his  documents,  Jeems  to  entertain  a  Jingular  dijlike  to  biography. 
The  mojl  pious  and  beautiful  death-bed  of  S.  Pius  V.  is  pajflfed 
over  without  a  jingle  comment,  except  that  his  life  has  been 
written  by  Gabutius  and  Bzovius.  That  of  S.  Francis  Borgia 
receives  a  like  notice. 

Nor  would  it  be  difficult  to  make  out  a  lijl  of  celebrated  men 
who,  having  died  within  the  period  embraced  by  the  three  vo- 
lumes of  our  work,  Jhould  have  been  mentioned,  according  to  the 
/landing  rule  of  annals,  in  the  year  of  their  deaths,  but  have  not 
received  any  notice  whatever.  Maldonatus,  for  example,  who 
has  acquired  a  world-wide  fame  for  his  admirable  commentaries 
on  Holy  Scripture,  and  whoje  whole  life  was  one  long  jeries  of 
labours  for  the  Church,  only  receives  a  Jingle  cajual  notice,  and 
that  in  connexion  with  his  opposition  to  the  reception  of  the  Im- 
maculate Conception  as  an  article  of  faith.  Salmeron,  again, 
one  of  the  bejl  and  ablejl  of  the  early  Jejuits,  and  who  was  em- 
ployed in  the  mojl  arduous  and  delicate  negotiations  and  labours 
all  over  Europe,  is  not  Jb  much  as  mentioned.  Simon  Ro- 
driguez, whoJe  labours  in  Portugal  were  truly  apojlolic,  who  was 
the  means,  under  GOD,  of  working  a  marvellous  reformation  in 
that  country,  and  who  was  the  firjl  prop  and  Jlay  of  its  early 
mijjions,  is  pajjed  over  with  equal  Jilence.      He  died  in  1579. 

Not  one  word,  again,  of  Hubert  Galtz,  a  Chrijlian  antiquary 
of  no  jmall  fame,  when  Catholic  archaeology  was  very  little  un- 
derjtood.  Nor  of  Covillon,  a  native  of  Lille,  who  aJjTiJled  at  the 
Council  of  Trent,  and  ended  his  life  at  Rome,  and  whoJe  Jliill 
and  gentlenejs  in  receiving  confejjions  was  Juch  that  the  Jaying 
of  Jbme  penitent  paJJed  into  a  proverb,  "  I  had  rather  be  left 
**  without  abjblution  by  Covillon,  than  abfolved  by  any  other 
"  priejl."  Nor  of  Molanus,  one  of  the  mojl  dijlinguijhed  writers 
of  his  age  againjl  Lutherans  and  Calvinijls,  and  even  more  cele- 
brated, among  thoje  who  knew  him,  for  his  tendernejs  and  libe- 
rality to  the  poor.  His  defence  of  pidures  and  images,  his 
annals  of  Belgian  Saints,  his  annotations  on  canonijed  phyjicians, 
his  treatife  that  faith  ought  to  be  kept  with  heretics — works  not 
without  their  value,  even  in  our  own  day — furely  dejerved  Jbme 
little  notice  in  a  profejjed  hijlory  of  the  Church.  Again,  one 
Jeeks  in  vain  for  any  notice  of  Cornelius  Janjenius,  to  be  care- 
fully dijlinguijhed  from  his  more  celebrated  namejake,  but  who 
acquired  for  himjelf  no  Jmall  reputation  by  his  Evangelical 
Harmony,  his  Paraphraje  on  the  PJalms,  on  the  Canticles  of  the 


226  Dry  fiefs  and  Coldnejs 

Old  Tejlament  ujed  by  the  Church,  and  on  tne  Proverbs  and 
Ecclejiajles,  and  by  his  annotations  on  the  Wijdom  of  Solomon. 
He  had  been  Vicar  of  S.  Martin  at  Courtray,  Dean  of  S.  James 
at  Louvain,  Deputy  to  the  Council  of  Trent,  and  finally  died 
firjl  Bijhop  of  Ghent.  Nor  do  we  find  any  notice  of  Michael 
Debay,  better  known  by  his  name  of  Baius,  further  than  his  ac- 
quiescence in  the  condemnation  of  the  articles  extrafled  from  his 
writings.  Of  him  it  is  recorded,  that  he  had  read  the  works  of 
S.  Augujline  nine  times,  and  on  the  tenth  perujal  declared  that 
he  found  more  to  interejl  and  edify  him  than  he  had  done  at  firJl. 
In  the  J*ame  manner  we  find  not  a  word  of  Sonnius,  firjl  Bijhop 
of  Antwerp,  whoje  treatije  on  the  Sacraments,  Confutation  of 
the  Calvinian  je<Sl,  and  Demonjlration  of  the  Chrijlian  Religion, 
are  conjidered  majlerpieces  of  reasoning.  And  this  lijl  might  be 
almojl  indefinitely  extended.  We  may  Jafely  ajQert,  that  the 
biography  of  any  one  of  the  authors  whom  we  have  jujl  named, 
even  if  given  Jbmewhat  at  length,  would  be  far  more  interejling 
than  the  greater  part  of  the  documents  which  our  author  has  col- 
lected with  Juch  labour,  and  reprinted  with  Jiich  tedioujhejs. 

Again,  nothing  can  be  more  unimpajjioned,  more  cold,  more 
matter-of-fa^,  than  the  way  in  which  M.  Theiner  relates  the 
mojl  thrilling  incidents.  It  is  as  if  his  heart  were  not  at  all  in 
his  JubjeCl ;  he  jpeaks  of  the  trials  and  vidories  of  the  Church 
jujl  as  he  might  of  any  dry  fa 61  with  which  he  had  no  pojjible 
concern.  As  to  anything  like  jketches  of  charaSer,  trying  to 
grajp  a  contemporary  point  of  view,  throwing  himjelf  into  the 
place  or  perjbn  of  which  he  is  jpeaking,  it  never  jeems  to  enter 
his  mind  that  this  may  be  the  duty  of  a  hijlorian.  His  phrajes 
are  jlereotyped,  and  give  you  the  imprejjion  of  meaning  nothing. 
All  his  Catholic  bijhops  are  "  vigilant  and  laborious ; "  all  his 
heretics  are  "crafty  and  impudent ;"  till  the  reader  attaches  no 
more  meaning  to  his  epithets  than  one  does  to  the  "  gallant,"  or 
"  learned,"  or  "  honourable"  member  of  parliamentary  debate. 
That  even  among  thoje  heretics  there  were  real  and  earnejl  men  ; 
that  they  jbmetimes  erred  rather  from  holding  a  truth  not  accord- 
ing to  the  analogy  of  the  faith  than  in  clinging  to  a  faljehood ;  that 
the  Church,  in  the  latter  part  of  thejixteenth  century,  was  juffer- 
ing  for  the  monjlrous  corruptions  and  jchijms  of  the  fifteenth — 
theje  things  are  quite  kept  out  of  jight.  Of  the  worldlinejs,  too, 
that  clung  to  many  of  the  mojl  eminent  bijhops  of  the  time,  juch 
men  as  Cardinal  Granville,  the  Cardinal  de  Bourbon,  and  others, 
not  one  word,  not  one  hint.  Now  Baronius,  tedious  though  he 
may  jbmetimes  be,  yet  neverthelejs  writes  as  if  the  real  internal 
life  of  the  Church  were  the  Jubjed  clofejl  and  dearejl  to  his 
heart — as  if  he  were  not  following  a  cunningly  devijed  fable ; 


Of  the  New  Annales.  237 

and  the  conjequence  is,  that  every  now  and  then  he  takes  fire  in 
his  narrative,  and  his  words  glow  and  live.  Who  can  forget 
that  pajjage  where,  Jpeaking  of  the  horrors  of  the  tenth  perjecu- 
tion,  he  contrajls  the  prefent  glory  with  the  pajl  Jiifferings  of  the 
martyrs  ?  Or,  in  dwelling  on  the  fearful  corruption  of  the  Ro- 
man See  in  the  tenth  century,  when  abominations  were  openly 
praSiJed  by  the  Popes  at  which  the  very  heathen  would  have 
blujhed,  his  pathetic  complaint,  that  the  LORD  was  then  ajleep 
in  the  vejfel  of  Peter  ?  It  once  fell  to  our  lot  to  be  watching 
the  Jick-bed  of  one  who  was  Juifering  from  nervous  fever. 
The  phyjician  in  attendance  JlriSly  forbade  all  kind  of  exciting 
reading.  "  I  would  not,"  jaid  he  to  the  patient,  "  if  I  were 
"  you,  read  anything  which  could  pojjibly  afFe6{  the  feelings. 
**  Now,  don't  read  the  Bible,  becauje  I  know  it  has  that  elfefi." 
"  Indeed,  I  mujl  ajk  you  not  to  fay  that :  I  Jhould  never  get  on 
"  without  it."  "  Well,  then,  if  it  muJl  be  Jo,  it  muJl ;  but  fup- 
"  poje  you  confine  yourjelf  to  the  Book  of  Proverbs."  The 
hijiory  we  are  conjidering  would  have  the  Jame  anodynic  effeft 
in  a  jimilar  dijeaje  which  the  worthy  phyjician  attributed  in  that 
caje  to  the  Proverbs. 

And  yet,  if  we  look  at  it  in  a  broad  point  of  view,  few  periods 
of  the  hijiory  of  the  Wejlern  Church  are  more  interejling  and 
exciting  than  that  pontificate  of  Gregory  XIII,  The  barque  of 
S.  Peter  was  beginning  to  right  itjelf  after  the  jlorm  of  the  Re- 
formation ;  the  Council  of  Trent,  far  jhort  as  it  had  fallen  of 
reforming  the  Church  in  her  head  and  members,  had  yet  cat 
away  her  worjl  abujes  ;  the  jee  of  Rome  was  no  longer  filled  by 
monjlers  like  Alexander  VI,  eafy-living  jceptics  like  Leo  X,  or 
indefatigable  warriors  like  Julius  II.  She  had  learnt  that  jhe 
had  a  higher  mijjion  than  by  a  long  courje  of  mijerable  intrigues 
to  wrejl  a  paltry  town  or  jlarveling  duchy  from  jbme  other 
Italian  potentate ;  that  the  juccejjbr  of  S.  Peter  jhould  have 
higher  aims  than  the  deprejjTion  of  political  enemies,  or  the  exal- 
tation of  the  Cardinal  nephew.  The  anti-Reformation  had  al- 
ready jet  in,  though  the  turn  of  the  tide  might  not  as  yet  be  very 
vijible,  jave  to  an  experienced  eye. 

If  we  look  round  Europe,  France,  torn  by  intejline  divijlons, 
Jeemed  to  tremble  between  her  ancient  faith  and  the  jlill  increaj*- 
ing  power  of  the  Huguenots.  Her  three  factions,  afterwards  to 
be  more  clearly  developed ;  the  jlrift  Catholics,  who  looked  to 
the  Houfe  of  Guife  as  their  natural  leaders ;  the  Politics,  who 
followed  the  fortunes  of  the  king  ;  and  the  Calvinijls,  jlill  cling- 
ing to  Henry  of  Navarre,  had  many  a  bloody  battle  to  fight, 
before  the  marvellous  removal,  one  after  another,  of  the  corrupt 
royal  family.     The  viSories  of  Henry  IV,  especially  that  crown- 


k 


238  ^he  Counter  Reformation. 

ing  one  of  Ivry,  and  his  return  to  the  Roman  Church,  ejlablijhed 
at  once  his  kingdom,  jlrengthened  his  new  faith,  and  Jent  down 
both  unimpaired  to  his  jbn  and  to  his  grandjbn.  Spain,  how- 
ever, jlill  formidable  in  external  appearance,  had  already  entered 
on  her  downward  courje  ;  the  gold  of  her  wejlern  conquejls  amply 
avenging  the  cruelties  of  Pizarro  and  of  Cortes.  In  the  Low 
Countries,  a  great  contejl  with  the  Jeven  United  Provinces  was 
about  to  commence  ;  the  league  of  liberty  Jlill  profejfed  to  be  for 
the  maintenance  of  the  Catholic  faith,  as  well  as  for  its  other 
ends ;  and  Requejens  was  about  to  enter  on  that  career  of  vic- 
tory which  nearly  terminated  the  projects  of  William  of  Orange. 
In  Germany,  Maximilian  II.  was  only  too  anxious  to  leave 
the  world  quiet,  if  the  world  would  let  him  alone  ;  and  his 
phlegmatic  dijpojition,  which  dejcended  to  Rudolph  II,  Jlaved 
off  for  a  while  that  thirty  years'  war,  which  was  even  now  in- 
evitable ;  and  which,  commencing  at  the  Defenejlration  of  Prague, 
and  witnejfmg  the  whole  career  of  the  unconquered  king,  GuJ*- 
tavus  Adolphus,  terminated  in  the  peace  of  Wejlphalia.  Sweden 
Jhowed  great  jigns  of  dejiring  to  return  to  the  unity  of  the 
Church ;  and  the  Roman  Catholic  mijfjionaries  in  England 
never  ceajed  to  flatter  Gregory  XIII.  with  the  hope  that  the 
Reparation  of  this  country  was  merely  temporary,  and  that  it 
would  end  at  furthejl  with  the  death  of  Elizabeth.  Rome  was 
certainly  beginning  again  to  make  head  againjl  her  enemies  ;  but 
it  needed  the  convulfions  of  another  half  century  to  mark  out 
clearly  the  limits  of  her  regained  influence,  and  to  draw  the  Jlrong 
line  between  her  opponents  and  herjelf  into  which  Europe  has : 
from  that  time  been  divided. 

In  turning  away  our  eyes  from  the  domain  of  the  Roman 
Church,  we  find  that  of  Conjlantinople  already  entering  on  that 
jeries  of  negotiations  which  ended  in  the  ejlablijhment  of  a  fifth 
patriarchate  at  Mojcow ;  her  own  patriarchs  groaning  more  and 
more  under  the  prevalence  of  that  Jimony  which  offered  a  larger 
and  larger  charatzion  at  each  vacancy  of  the  CEcumenical  throne  ; 
which  Jupplanted  a  Jeremiah  by  a  Metrophanes,  and  a  Metro- 
phanes  again  by  a  Jeremiah.  Negotiations — to  end  in  nothing — • 
were  going  on  between  the  Lutheran  party  in  Germany  and  the 
eajlern  patriarchs.  In  Rujflia,  the  lajl  remains  of  the  Tartaric 
invajion  had  been  Jwept  away;  the  jubjugation  of  Siberia  by 
Yermak  was  laying  the  foundations  of  her  AJiatic  greatnejs  ;  the 
horde  of  the  Crimea  alone  remained  of  the  once  mighty  empire 
of  the  Mongols  in  Europe.  John  the  Terrible  was  about  to 
terminate  his  bloody  career,  after  having  disappointed  the  expec- 
tations of  the  Wejl,  belied  the  fair  promijes  of  his  youth,  and 
deluged  his  kingdom  with  blood  ;   to  become  from  the  fearful 


The  Majfacre  of  S.  Bartholomew.  239 

Ivan  the  Jimple  monk  Jonah,  that  he  might  meet  in  the  Angelic 
Habit  the  heavenly  Judge  of  his  terrible  reign  on  earth.  In 
England,  the  tide  of  Calvinijm  was  beginning  to  turn  ;  An- 
drewes  was  growing  up  to  maturity  ;  Laud,  and  Montague,  and 
Overall,  and  Neale,  were  yet  in  childhood.  Scotland,  torn  into 
a  thoujand  fadions,  Jlill  clung  in  part  to  her  ancient  faith  ;  the 
lajl  abbeys  were  not  as  yet  dejtroyed  then ;  and  it  yet  hung  in 
balance  whether  the  party  of  the  Queen  or  of  the  Regent  would 
prevail. 

Let  us  now  fee  how  jbme  of  the  mojl  important  events  of  this 
period  are  treated  by  our  hijlorian  ;  and  let  us  commence  with  the 
majjacre  of  S.  Bartholomew.  Three  methods  of  treating  that 
terrible  hijlory  have  been  adopted  by  Roman  Catholic  hijlorians. 
The  firjl,  to  jujlify  it.  This,  after  the  firjl  few  years,  was 
Jcarcely  attempted,  till  in  the  middle  of  the  lajl  century,  the  Abbe 
de  Caveirac  undertook  to  palliate,  if  not  to  excuje  it ;  and  in  this 
his  example  has  been  followed  by  de  Falloux  and  Rohrbacher. 
The  Jecond,  while  deploring  the  event,  to  attribute  it  folely  to 
politics,  and  not  to  religion.  The  third,  while  admitting  all  its 
atrocity,  to  remind  the  reader  that  the  example  had  been  J*et,  and 
was  afterwards  followed,  by  the  Protejlants.  It  is  to  the  Jecond 
of  theje  that  our  annalijl  attaches  himjelf. 

Let  us  hear  what  a  mojl  impartial  writer,  the  Abbe  Guettee, 
tells  us  of  the  complicity  of  Rome  in  the  majjacre  of  S.  Bartho- 
lomew. His  tejlimony  is  the  more  valuable,  as  rendering  accej"- 
Jible  to  us,  for  the  firjl  time,  many  of  thofe  contemporary  docu- 
ments on  which  M.  Theiner  profeJjTes  to  baje  his  narrative,  but 
of  which  he  aflually  quotes  fo  few.  Speaking  of  the  conveyance 
of  the  intelligence  to  Rome,  he  Jays  : — 

The  firft  meflenger  fent  to  Rome,  to  carry  to  the  Pope,  and  to  the 
Cardinal  of  Lorraine,  the  news  of  S.  Bartholomew,  arrived  there  on  the  6th 
of  September.  The  cardinals  immediately  aflembled  in  council ;  they  read 
the  letters  brought  by  the  meflenger,  and  went  the  fame  day  to  the  Church 
of  S.  Mark,  to  fmg  TV  Deum.  They  decided  that,  the  following  Monday, 
a  Mafs  of  thankfgiving  fhould  be  celebrated  in  the  Church  of  Minerva. 
The  evening  of  the  fame  day,  cannons  were  repeatedly  fired  from  the  caftle 
of  S.  Angelo,  and  bonfires  were  lighted  all  over  the  city.  It  is  faid  that 
the  Cardinal  of  Lorraine  gave  a  thoufand  crowns  to  him  who  firft  brought 
the  news  of  the  mafTacre.  Two  days  after,  that  is  to  fay,  on  the  8th  of  Sep- 
tember, a  grand  folemnity  was  held  in  the  Church  of  Saint  Louis  des 
Fran^ais,  at  which  the  Pope,  the  Cardinals,  and  the  Ambafladors  were 
prefent.  The  Cardinal  of  Lorraine  caufed  this  placard  to  be  affixed  to  the 
great  doors  of  the  church. 

Charles  de  Lorraine  difcharged  with  zeal  the  commiflion  entrufted  to 
him  by  Charles  IX.  He  gave  an  account  of  his  proceedings  to  the  queen- 
mother,  as  may  be  feen  by  the  following  letter  addrefled  to  the  king,  on  the 
loth  of  September : — 


240  'J'he  Majfacre  of  S.  Bartholomew 

"  To  the  Sovereign  Lord  the  king : 

"  Sire,  the  Sieur  Beauviile  having  arrived  with  letters  from  your  Ma- 
jefly,  which  confirmed  the  news  of  the  very  Christian  and  heroic 
deliberations  and  executions  made  not  only  in  Paris,  but  alfo  through- 
out YOUR  principal  CITIES,  I  am  confident  that  it  will  pleafe  you  thus 
to  honour  me,  knowing  my  wifhes  and  defires,  to  aflure  you  that,  among  all 
your  humble  fubjefts,  I  am  not  the  laft  to  praife  God  and  to  rejoice  for  it.* 
And  indeed,  Sire,  it  is  quite  the  best  that  I  ever  could  have 
DESIRED  or  hoped.  I  am  confident  that,  from  the  beginning,  your  Ma- 
jefty's  aftions  will  increafe  every  day  the  glory  of  God  and  the  immortality 
of  your  name  ;  caufing  your  empire  to  be  enlarged,  and  making  your  power 
feared ;  that  the  Lord  God  will  fo  maintain  it,  that  He  will  fhortly 
manifeft  His  grace  and  favour  to  you.  Sire,  kneeling  on  the  ground,  I 
humbly  kifs  the  hands  of  your  Majefty,  whom,  after  God,  and  more  than 
ever,  I  will  faithfully  ferve,  obey,  and  reverence,  all  my  life,  without  inter- 
miflion ;  relying  fo  much  on  the  goodnefs  and  piety  of  your  Majefty,  as 
again  to  recommend  to  you  the  juftice  of  the  caufe  of  the  Abbey  of  Clair- 
vaux. 

"  To  conclude  my  letter,  I  will  pray  God  that  He  may  give  your  \ 
Majefty  a  happy  and  glorious  reign,  with  long  life,  as  your  VERY  Chris- 
tian AND  GLORIOUS  ACTIONS  MERIT. 

"  From  Rome,  this  loth  September.      "  C.  Cardinal  de  Lorraine." 

Gregory  XIII.  wiftied  to  immortalize  the  remembrance  of  the  maflacre 
of  the  Huguenots ;  and  to  this  end  he  caufed  a  medal  to  be  ftruck,  on  which 
may  be  feen,  on  one  fide,  the  likenefs  of  the  Pontiff;  on  the  other,  a  de- 
ftroying  angel,  who  ftrikes  the  heretics.  On  the  exergue  are  thefe  words : 
Ugonotorum  Jirages . 

Bonanni,  a  Jefuit,  after  having  exaftly  reproduced  this  medal,  explains 
it  in  thefe  words,  in  a  book  printed  at  Rome  : — 

*'  This  refers  to  the  maflacre  of  the  Calvinift  rebels,  called  Huguenots  ;  a 
maflacre  blamed  by  fo  many  heretics,  and  approved  by  fo  many  Catholic 
defenders ;  a  maflfacre  which  was  received  by  the  applaufe  of  Rome  and 
Spain." 

After  having  mentioned  the  battles  where  the  Proteftants  were  defeated, 
Bonanni  adds : — 

"  Two  years  later,  there  was  another  kind  of  carnage  at  Paris,  and  in 

other  places Charles  IX,  havingj  refolved  to  exterminate  the 

heretics,  put  to  death  a  great  number  in  different  places^  on  a  given  day, 
which  was  that  of  the  Feaft  of  S.  Bartholomew.  This  maflacre  began  at 
Paris,  on  the  9th  of  the  Calends  of  September  (Auguft  24),  in  the  year 
1572.  During  three  days  and  nig/its,  ivithout  interruption,  Jixty  thoufand 
men  made  a  horrible  butchery  of  the  rebels  and  heretics.  In  ftiort,  fix  iiundred 
houfes  were  abandoned  to  pillage  and  fire,  and  four  thoufand  men  were 
killed.  But  the  carnage  was  not  confined  to  the  fingle  city  of  Paris ;  it 
extended  to  feveral  other  cities,  and  by  means  of  fimilar  executions  they  got 
rid  of  tnuenty-fi've  thoufand  individuals.  This  imhoped-for  change  filled  the 
Pope  and  Italy  with  a  joy  the  more  lively,  from  their  having  feared  to  fee 
even  the  Peninfula  itfelf  infefted  with  herefy." 

The  Pope  ordered  befides  from  George  Vafari  a  piflure  reprefenting  the 

*  This  is  the  meaning  of  the  original ;  what  the  fenfe  may  be,  it  is  lefs 
eafy  to  difcovcr. 


not  merely  a  State  Plot.  241 

murder  of  Coligny.     The  piflure  was  placed  in  the  Vatican,  with  this  in- 
I'cription : — 

"  Pontifex  Colinii  necem  probat." 

Charles  IX,  alfo  wifhed  to  immortalize  his  glorious  viftory  by  caufing 
two  medals  to  be  ftruck,  of  which  Favier,  mailer  of  the  Mint,  gave  the 
following  defcription : — 

"  To  perpetuate,  therefore,  after  the  example  of  the  ancient  monarchs,  in 
medals,  the  overthrow  of  Gafpard  de  Coligny,  formerly  admiral  of  France, 
and  of  his  accomplices,  and  to  leave  the  witnefs  of  it  to  pofterity,  the  popular 
medal  contains  the  likenefs  of  King  Charles,  the  Ninth,  fitting  on  his  royal 
throne,  holding  his  fceptre  in  one  hand,  and  the  naked  fword  in  the  other, 
furrounding  which  is  the  palm  branch  denoting  viftory,  with  the  crown  on 
his  head,  having  under  his  feet  the  dead  bodies  of  the  rebels.  The  legend 
is,  Virtus  in  rebelles.  On  the  reverfe  of  this  are  the  arms  of  France,  with 
the  two  columns,  and  the  device  long  taken  by  the  king  fet  on  the  front : 
Pietas  excitavit  jujiitiam.  Over  thefe  two  columns  are  two  chaplets  of 
olive,  fignifying  the  peace  obtained  by  the  fubjugation  of  the  rebels;  and 
near,  two  branches  of  laurel,  for  the  triumph  of  viftory.  Furthermore  we 
have  over  the  crown  the  letter  T  upright — a  falutary  fign,  fignifying  the 
crofs  of  our  Lord  Jesus  Christ,  and  to  the  Jews  a  type  of  the  end,  as 
being  their  final  letter,  fuch  as  we  hope  this  blow  will  be  to  the  new  fe6t. 
The  crofs  alfo  was,  as  the  true  token  of  the  foldiers  in  the  Chriftian  Church, 
always  carried,  fince  the  24.th  of  Auguft,  as  a  fignal  for  the  hats  of  good 
Catholics  and  true  fubjefts  of  the  king,  as  Ezekiel  faw  it  marked  by  the 
angel  on  the  foreheads  of  the  faithful.  The  other  medal,  a  Vantique,  con- 
tains the  effigy  of  the  king,  with  his  arms  and  French  legend  :  Charles  IX y 
dompteur  des  rebelles,  24.  Aout,  1572  ;  on  the  reverfe  of  this,  Hercules  isre- 
prefented,  covered  with  the  lion's  Ikin,  his  heavy  club  in  one  hand,  a  burning 
torch  in  the  other,  by  the  means  of  which  he  defeated  the  many-headed 
hydra,  in  which,  for  every  head  that  was  crufhed,  another  fprang  up  in  its 
place  ;  reprefenting  the  faflion  of  thefe  rebels,  who,  for  each  chief  that  was 
killed,  did  not  fail  to  fupply  his  place,  and  three  times  to  renew  open  war, 
and  this  clandeftine  war  for  the  fourth  ;  but  to  exterminate  it,  befides  fteel 
and  fire,  water  and  rope,  added  on  the  edge  of  the  medal,  have  ferved  as 
inftruments," 

But  no  one  was  deceived ;  and  France  always  preferved  the  horror  that 
fuch  an  execution,  cowardly  as  it  was  cmel  and  unworthy  of  the  French 
character,  ought  to  infpire  in  every  generous  heart.  Thus  all  authors 
regard  S.  Bartholomew  as  an  Italian  crime.  Catherine  de  Medicis,  an 
Italian,  conceived  it  with  two  Italians,  Gondi  de  Retz,  and  Birague^  the 
Italian,  Gonzague,  duke  of  Nevers,  was  one  of  its  moft  earneft  executors, 
and  the  Italians,  Capilupis  and  Davila,  were  its  warmeft  apologifts.  As  to 
our  French  hiftorians,  they  have  made  efforts  too  ufelefs  to  efface  from  our 
annals  this  focial  crime,  more  worthy  of  a  favage  people  than  a  Chriftian 
and  civilized  nation. 

The  Abbe  Theiner,  as  we  have  feen,  confiders  this  fame 
hijlory  worthy  of  as  much  as  half  the  fpace  he  allots  to  the 
intrigue  of  the  Fuggers  for  the  pojOTeiJion  of  the  Church  at  Augf- 
burg.  "  Having  thus  briefly  related  the  events  which  occurred 
"  in  Germany,  the  order  which  we  have  prescribed  to  ourfelves 
"  requires  us  to  turn  our  attention  to  France.  In  going  through 
"  the  occurrences  of  that  nation,  we  are  firjl  called  to  that  favage 

R 


242  Rome's  Complicity. 

"  and  truly  horrible  deed  by  which,  on  the  feajl  of  S.  Bartholo- 
"  mew,  France  polluted  herjelf  by  the  general  and  precipitate 
"  Jlaughter  of  the  Huguenots.  It  is  no  duty  of  ours" — (but 
why  not  ?  for  this  majjacre  has,  at  leajl,  as  much  to  do  with 
Church  hijlory  as  the  mtrigues  of  pettifogging  bankers,  or  the 
complimentary  briefs  of  Popes) — "  to  enter  minutely  into  the 
"  hijlory  of  a  cruel  crime,  which  every  one  mujl  abhor,  unlejs 
"  devoid  of  all  humanity.  This  is  the  duty  of  the  profane,  but 
"  more  ejpecially  of  the  French,  hijlorian.  It  is  impojjible, 
"  however,  not  to  expre/s  our  thanks  to  God,  that  all  the 
"  writers,  not  belonging  to  the  Catholic  Church  in  our  own 
**  time,  who  have  been  celebrated  for  talent  and  eloquence,  have, 
"  with  a  wonderful  unanimity,  confejQTed  the  Catholic  Church 
"  and  the  Roman  See  to  be  free  from  all  guilt,  and  neither  to 
"  have  counfelled  fo  wicked  a  deed,  nor  to  have  been  an  accom- 
"  pHce  after  the  faft.  We  may,  for  the  fake  of  doing  them 
**  honour,  refer  more  ejpecially  to  Ranke,  Reimer,  and  Solden, 
"  who  have  affirmed  and  proved  that  the  accusations  of  more 
**  ancient  hijlorians  are  worthless.  On  no  hijlorical  adion  has 
*'  more  been  written,  or  have  more  varying  opinions  pajjed,  than 
"  on  this  celebrated  Jlaughter  of  the  Huguenots,  Ejpecially 
"  thoje  who  did  not  belong  to  the  Catholic  Church,  and  were 
"  dejirous  of  attacking  her,  gladly  jeized  the  opportunity  of 
"  dwelling  on  this  afl  of  violence,  thinking  it  a  fit  occajion  for 
**  vomiting  forth  the  poijbn  they  had  conceived  in  their  mind." 
It  is  needlejs  to  remind  the  reader  with  what  limitations  the  tej"- 
timonies  which  our  hijlorian  alleges  would  jerve  his  purpoje,  if 
quoted  in  full.  He  mujl  have  known  that  Jbme  French  ultra- 
montanes  have  been  found,  not  only  to  allow,  but  to  glory  in  the 
participation  by  the  Roman  See.  He  mujl  have  jeen  the  Abbe 
Guettee's  work,  publijhed  three  years  before  his  own,  with  all 
the  documents  which  it  contained ;  but  he  finds  it  convenient  to 
ignore  everything  but  what  feemed  to  make  for  his  own  jlde  of 
the  quejlion.  And,  after  all,  judged  by  his  own  evidence,  his 
jlory  is  very  lame.  He  continues — "  Countlej*s  contemporary 
"  documents,  conneSed  with  this  jubjefi,  have  been  dragged  out 
"  from  their  hiding-places  and  made  public  ;  but  only  in  our  own 
**  time  have  thoje  letters  been  publijhed,  which  were  written  by 
"  the  jeveral  ambajfadors  to  their  majlers  ;  in  which,  eye-wit- 
"  nejjes  themjelves,  they  endeavour  to  relate  what  had  happened, 
**  with  the  mojl  perfeS  good  faith.  Thefe  epijlles  are  mojl 
"  proper  to  explain  the  whole  courJ*e  of  the  hijlory.  The  mojl 
"  important  among  them  are  thoje  addrejjed  by  Antony  Maria 
"  Salviati,  bijhop  of  Saint  Papoul,  and  legate  from  the  Pontiff 
"  to  Charles  IX,  firjl  publijhed  by  the  celebrated  Chateaubriand, 
"  then  ilmbajjador  from  France  to  the  See  of  Rome,  from  the 


Vain  Attempt  of  the  Author  to  excuje  Rome.      243 

"  autographs  in  the  Vatican.  By  him  they  were  jupplied  to 
*'  James  Mackintojh,  a  celebrated  EngHjh  hijlorian,  who  added 
"  them  as  an  appendix  to  his  work  on  EngUJh  hijlory.  They 
"  have  partly  aljb  been  reprinted  by  Eugenio  Albero,  in  his  life 
"  of  Catherine  de  Medicis.  We  may  be  allowed  to  reprint  them 
**  again  after  collating  them  with  the  original  autographs.  With 
"  the  ajjijlance  of  theje  writings  and  fome  others  which  have, 
"  up  to  this  time,  remained  hidden  in  the  Jame  Vatican  library, 
*'  we  hope  that  we  /hall  be  able  entirely  to  dijpel  every  cloud  of 
"  doubt,  if  any  Juch  remains,  with  rejpeft  to  this  Jlaughter  of 
**  the  Huguenots." 

Our  hijlorian  then  proceeds  to  argue  :  firjlly,  that  the  whole 
affair  was  no  long  devijed  and  organized  conjpiracy,  but  the 
mere  hajly  rejblution  of  one  or  two  days ;  fecondly,  that  it  was  a 
mere  political  majjacre,  and  no  further  connefted  with  the  Hugue- 
nots than  as  a  faSion  ready  to  take  up  arms  againjl  their  lawful 
jbvereign ;  thirdly,  that  Gregory  XIII,  in  charaderizing  the 
majjacre  as  a  pious  and  laudable  work,  did  fo  under  the  belief 
that  it  was  a  mere  political  execution  of  mijcreants,  as  hojlile  to 
the  ejlablijhed  government  as  they  were  to  the  Church.  "  No 
"  one,"  Jays  our  hijlorian,  "  will  wonder  if,  on  receiving  the 
"  letters  from  his  legates,  which  fpoke  of  a  detefied  conjpiracy 
"  of  the  Huguenots,  and  the  punijhment  of  the  guilty,  the 
"  Pontiff  jhould  have  rendered  thanks  to  GOD  for  the  preferva- 
"  tion  of  the  monarch's  life  in  Juch  danger."  We  have  already 
Jeen,  however,  by  contemporary  documents,  that  the  majjacre  of 
the  Huguenots  throughout  France  had  long  before  been  con- 
trived ;  and  it  needs  only  common  fenje  to  be  ajjured  that, 
though  the  faSs  of  the  cafe  might  have  been  dijlorted  in  the  firjl 
accounts  which  reached  Rome,  the  Pope  mujl  foon  have  received, 
as  did  the  other  Jbvereigns  of  Europe,  truer  intelligence.  Did 
he  ever  retraft  what  he  had  at  firJl  aflfirmed  ?  Was  not  the 
medal  which  he  Jlruck  dijlributed  long  after  the  fafts  had  been 
clearly  afcertained  ?  Did  not  Vafari's  pidlure,  with  its  epi- 
graph, "  the  Pontiff  approves  the  death  of  Coligni,"  remain  in 
the  Vatican  ?  Had  Gregory  XIII.  really  changed  his  mind  ? 
Why  could  not  the  Juccejjbr  of  S.  Peter  do  as  the  fuccejjbr  of 
the  Roman  Emperors  did  ?  In  a  very  interejling  letter,  written 
by  Maximilian  to  his  ambajjador  at  the  Court  of  Paris,  and  re- 
printed by  M.  Theiner,  he  Jays  : — 

With  refpeft  to  that  celebrated  deed,  which  the  French  tyrannically  per- 
petrated on  the  Admiral  and  his  companions,  I  can  in  no  refpeft  approve 
it ;  and  it  gave  me  the  greateft  pain  to  be  informed  that  my  fon-in-law  fuf- 
fered  himfelf  to  be  perl'uaded  to  confent  to  fo  foul  a  butchery.  It  is  true,  I 
know,  that  others  have  greater  power  than  himfelf.     But  this  is  not  fuffi- 


244     Vain  Attempt  of  the  Author  to  excufe  Rome. 

cient  to  excufe  the  deed  :  it  is  not  even  enough  to  palliate  the  crime.  Would 
that  he  had  taken  me  into  his  counfel !  I  would  have  given  him  faithful 
and  paternal  advice,  and  never  (hould  he  have  afted  as  he  has  done  through 
following  my  counfels.  By  this  enormity  he  has  marked  himfelf  with  a 
(lain  which  he  will  not  eafily  be  able  to  wafh  out,  or  to  wipe  off.  GoD  for- 
give thofe  who  have  to  bear  the  guilt  of  the  proceeding  !  I  greatly  fear 
that,  in  procefs  of  time,  they  will  learn  what  is  the  confequence  of  afting  in 
this  way.  The  faft  is  that,  as  you  well  and  wifely  write,  religious  affairs 
ought  not  to  be  fettled  by  the  fword.  Nor  can  any  one  think  differently 
who  has  any  defire  after  piety  and  goodnefs,  or  even  peace  and  tranquillity. 
Furthermore,  Christ  and  His  Apoftles  have  taught  us  far  differently. 
For  their  fword  was  their  tongue,  a  doftrine  worthy  of  the  Word  of  God 
and  the  life  of  Christ  ;  and  their  behaviour  ought  to  invite  and  allure  us 
to  follow  them  as  they  did  Christ.  I  fay  nothing  on  another  fubjeft ; 
that  that  mad  fet  of  men  ought,  in  the  courfe  of  fo  many  years,  and  from 
the  nature  and  event  of  circumftances  themfelves,  to  have  been  perfuaded, 
that  this  affair  cannot  be  managed  by  cruel  punifhments,  fuch  as  quartering 
and  the  ftake.  In  brief,  their  aftions  do  not  pleafe  me  at  all ;  nor  (hall  I 
ever  be  induced  to  praife  them,  unlefs  (which  I  fmcerely  pray  God  may 
never  happen)  I  (hould  fall  into  raging  madnefs.  But  I  do  not  wifh  to  hide 
from  you  that  there  are  certain  impudent  and  mendacious  fcoundrels,  who 
do  not  blufti  to  affirm,  that  whatever  the  Frenchman  has  done,  he  did  not 
only  with  my  complicity,  but  at  my  fuggeftion.  In  which  affertion  I  call 
God  to  witnefs  that  an  injuftice  is  done  to  me,  before  Him  and  before  all 
the  world.  But  lies,  and  calumnies  of  this  fort,  are  no  new  things  to  me;  I 
have  often  had  to  put  up  with  them  before.  I  commit  all  thefe  matters  to 
my  God,  Who  knows  how,  in  His  own  time,  to  repel  and  vindicate  me 
from  fuch  injuries. 

With  this  letter  M.  Theiner  clojes  his  account  of  the  maj"- 
jacre  of  S.  Bartholomew.  Account  we  call  it  by  courtejy,  for 
unlejs  the  reader  were  acquainted  with  the  hijlory  before,  all  he 
could  learn  from  the  '*  Annals"  is,  that  ajlaughter  of  fome  kind 
took  place  among  the  Huguenots  in  Paris,  of  which  the  author 
was  extremely  anxious  to  prove  the  Roman  Church  entirely  in- 
nocent. But  under  what  circumjlances  it  was  perpetrated  ;  what 
was  the  number  of  viSims  ;  what  was  the  organization  of  the 
murderers ;  what  the  rejijlance  offered ;  what  the  feeling  with 
which  the  intelligence  was  received  throughout  Chrijlendom, — in 
fafl,  anything  and  everything  about  the  whole  hijlory,  M.  Theiner 
does  not  tell  us.  It  is  impojjible  to  conceive  any  pages  more  des- 
titute of  information  than  the  Jix  which  he  devotes  to  the  Jubjefi. 
It  is  worthy,  too,  of  notice,  that  there  is  not  the  Jlightcjl  allujion 
to  the  general  majjacre  throughout  France,  which  followed  that 
in  Paris.  One  can  only  again  ajk  in  what  Jenje  can  this  work 
be  called  a  hijlory  ? 

If  ever  there  were  an  event  in  the  annals  of  modern  Europe 
which  gave  Jcope  to,  and  which  dejcrved,  the  bejl  efforts  of  the 
hijlorian,  it  was  the  fatal  battle  of  Alcacer  Quibir,  and  the 
virtual  dejlrudion  of  the  Portuguese  monarchy.  The  myjlery 
which  envelopes  the  whole  of  this  lajl  of  the  Crufadcs  ;  the  fud- 


Alcacer  ^ibir.  245 

den  fall  from  a  glory  never  till  that  time  attained  by  any  European 
people  to  a  mijerable  jubjugation  to  a  foreign  power, — the 
warnings  and  portents  which  preceded  the  expedition.  Now, 
let  us  fee  how  M.  Theiner  treats  this  jubjefi  under  the  year 
1578;  and  the  following  notices  are  all  that  he  allots  to  one 
of  the  mojl  remarkable  occurrences  of  European  hijtory,  *'  Gre- 
"  gory  alfo  exhorts  Catholic  princes,  and  ejpecially  the  Italians, 
**  to  aj[}ijl  by  advice  and  money,  Sebajlian,  King  of  Portugal, 
"  then  with  juvenile  ardour  about  to  undertake  a  war  againjl  the 
"  Saracens  of  Africa.  Here  are  his  letters  to  the  Genoeje. 
**  [They  follow.]  Joao,  Duke  of  Bragan^a,  who  contributed 
"  not  a  little  to  this  war,  having  Jent  Joao  Tovari  to  condole 
*'  with  thoje  princes  who  were  relations  of  the  deceajed  Maria, 
**  Duchejs  of  Parma,  entreated  the  Pontiff  to  bejlow  on  him  Jbme 
*'  Jpiritual  graces  for  the  excitement  of  his  own  piety  and  that  of 
*'  his  family."  Then  follows  a  very  long  letter,  referring  the 
Pope  to  this  Tovari  for  an  explanation  of  what  the  Duke  wanted  : 
a  letter  which  contains  not  one  jingle  line  worth  reprinting. 
"  Gregory  bejlowed  on  him  that  which  he  requejled,  on  account 
*'  of  his  laudable  piety  and  care  in  Jending  his  eldejt  jbn,  yet  a 
"  child,  to  the  African  war."  One  jhould  have  thought  that, 
had  the  war  been  dejirable,  the  Duke's  piety  would  have  been 
jlill  more  laudable,  had  he  gone  himjelf,  injtead  of  jending  a  boy, 
eleven  years  old,  as  his  proxy.  However,  the  Duke's  letter 
jerves  as  a  peg  for  Gregory's  anjwer,  which,  of  courje,  follows 
at  length.  Now  we  come  to  the  war  itjelf.  "  But  the  incon- 
*'  venience  to  which  the  Chrijlian  republic  was  then  expojed 
*'  from  the  event  of  that  war  is  never  jiifficiently  to  be  deplored. 
"  For  Sebajlian,  a  king  mojl  excellent,  both  from  his  piety  and 
"  from  his  military  courage,  in  the  very  flower  of  his  age,  for  he 
**  was  not  yet  twenty-four,  and  unmarried,  fighting  near  the 
"  town  of  Alcacer  Quibir,  in  the  foremojl  ranks,  fell,  pierced 
"  with  many  wounds  :  on  which,  nearly  his  whole  army  was  de- 
**  jlroyed.  In  which  lamentable  war,  the  fon  of  the  Duke  of 
*'  Bragan^a  was  taken  prijbner ;  and  the  father,  with  many 
"  tears,  gave  information  to  the  Pontiff  of  this  unhappy  event." 
Then  follows  a  long  letter  from  the  Duke,  containing  nothing 
further  than  the  general  jlatement  of  the  king's  death,  and  of  his 
jbn's  captivity ;  and  two  briefs,  the  one  to  Cardinal  Henrique, 
juccejjbr  of  Sebajlian,  the  other  to  the  Duke  of  Bragan^a,  con- 
clude all  the  notice  which  our  author  thinks  fit  to  take  of  the 
event :  he  does  not  even  refer  to  the  much  dijputed  quejlion, 
whether  Sebajlian  really  fell  in  the  battle  or  not.  And  this, 
again,  is  what  it  jeems  we  are  to  call  writing  hijlory.  One 
might  have  thought  that  the  very  coldejl  imagination  would 


246  Portugal  in  1570. 

have  taken  fire  in  relating  the  gradual  approach  and  develop- 
ment of  the  fate  which,  like  the  avenging  fury  of  the  Greek 
tragedy,  jeemed  to  dog  the  kingdom  of  Portugal.     The  fabulous 
riches  poured  in  from  India  and  Brazil, — the  romantic  vidories 
which  jeemed  to  make  good  the  tales  of  knight  errantry, — the 
rapid  dijcoveries  and  as  rapid  conquejls  of  regions  whoje  wealth 
Jeemed  boundlejs,  and  whoje  monarchs  vied  with  each  other  in 
jubmitting  to  the  Portugueje  crown, — the  magnificence  of  the 
courts  of  Dom  Manoel,  and  Dom  Joao  III, — the  marvellous 
Jlrudures  they  reared, — ejpecially  the  crowning  glory  of  all,  the  j 
Capella  do  Fundador  at  Batalha, — theje  things  might  well  in- 
flame the  fancy  of  a  hot-headed  and  ill-educated  prince  like  Se-| 
bajlian  into  ideas  of  univerjal  monarchy.     His  very  piety  ajflijledj 
in  the  delujion  ;  it  would  be  but  little  to  make  the  whole  of  Africal 
a  Portuguefe  dependency,  and  a  Catholic  continent ;  when  that 
was  done,  he  propojed  to  wrejl  Conjlantinople  from  the  Turks, 
to  expel  them  from  Ajia  Minor,  and  then  to  crujh  the  Tartars  \ 
in  Central  Ajia.     And  this  at  a  time  when  his  little  kingdom  had  ' 
over-exerted  its  jlrength,  and  jquandered  its  rejburces  ;  when 
there  were  not  wanting  tokens  to  men  of  political  wifdom,  that 
the  prejlige  of  Indian  conquejls  was  already  on  the  wane  ;  when 
the  wejlern  jettlements  of  Africa  had  /ome  time  previoujly  been 
from  necejjity  contraded  ;  when  other  claimants  of  the  dominion 
of  the  jeas  were  rijing  up ;  when  the  very  exijlence  of  the  king- 
dom depended  on  the  life  of  the  monarch  (the  decrepit  Cardinal 
Henrique  being  the  only  jurvivor  of  the  ancient  family  in  its  male 
line) ;  and,  above  all  things,  when  the  general  corruption  and 
dijQfolutenejs  of  manners  jeemed  to  threaten  that  the  tranjgrejjbrs 
were  come  to  the  full,  and  that  a  heavy  retribution  was  in  jlore 
for  Portugal.     Yet  Sebajlian,  ajcending  the  throne  in  early 
childhood,  brooded  over  theje  wild  dreams  till  the  conquejl  of 
Africa  became  almojl  a  monomania.     Already,  in  the  year  1574, 
he  had  made  one  inglorious,  although  jafe,  expedition  thither  ;  in 
which  he  had  not  only  jhown  his  dejlitution  of  every  jingle  qua- 
lity necejjary  to  a  general,  except  perjbnal  courage  ;  but  had  aljb 
proved  that  Portugal  pojjejjed  not  one  jingle  leader  endowed  with 
the  talents  necejfary  for  juch  an  expedition.      Of  this  previ- 
ous attempt,  our  hijlorian  jcarcely  jays  a  word.* 

•  While  omitting  all  mention  of  this  unfortunate  monarch's  firft  crufade, 
M.  Theiner  fills  up  the  dreary  annals  of  this  fame  year  with  twaddle  even 
more  intolerable  than  ufual.  A  certain  doftor,  a  canon  of  Olmutz,  by  name 
Illicinus,  having  been  accufed  of  herefy,  defends  himfelf  (as,  poor  man,  it 
was  only  reafonable  that  he  fhould)  to  his  Bifhop  and  to  the  Pope ;  on 
which  he  was  honourably  acquitted.  But  our  author  not  only  gives  a  moft 
lengthened  and  weary  corrcfpondence,  but  adually  prints  a  poem  by  which 


Dom  Sebaftian,  2^j 

In  the  early  part  of  1578  the  preparations  of  Don  Sebajlian 
were  complete.  We  have  feen,  in  the  archives  at  Coimbra,  the 
letter  written  in  his  own  bold  dajhing  hand, — in  which,  however, 
a  connoijjeur  might,  perhaps,  fee  a  trace  of  weaknejs  too, — by 
which  he  demands  from  the  Prior  of  Santa  Cruz  the  loan  of  the 
/"word  of  Affonjb  Henriques,  the  founder  of  the  Portuguese  mo- 
narchy, and  promijes,  on  his  return,  to  rejlore  it  to  its  owners,  Jo 
that  it  may  be  prejerved,  with  the  veneration  due  to  it,  for  ever. 
Then  came  the  gathering  at  Lijbon.  The  fathers  of  then  living 
men  mujl  have  remembered  how,  with  the  benediction  of  the 
Church,  and  in  the  prejence  of  an  innumerable  multitude,  Vajco 
da  Gama  and  his  brave  companions  went  forth  from  the  pier  of 
Belem  to  the  dijcovery  and  the  conquejl  of  an  unknown  world. 
Nine  thoujand  native  troops  were  all  that  Portugal  could  now 

the  accufed  man  fought  to  propitiate  his  Bifhop  :    it  commences  in  this 
tafhion : — 

"  Non  Temper  Boreas  fpirat  in  Alpibus  j 

Nee  femper  nivibus  celfa  cacumina 

Stant,  nee  femper  hyems  faevit  in  arbore ; 

Non  et  dira  Jovis  dextera  fiilminat,"  &c.  &c. 

At  all  events,  if  M.  Theiner  ivill  print  fuch  poetry,  he  might  at  leaft  give 
us  metre  and  fenfe,  and  not  inflift  upon  us  fuch  lines  as ; — 

"  Qucm  multis  decorant  Paerides  rofis, 
Quern  facrata  Themis,  quem  Diva  pervehit." 

Or,  again  :■ — 

"  Qui  ufurpare  tuum  concupi'vit  locum.'" 

Part  of  this  long  correfpondence  turns  on  the  important  queftion  of  a 
dinner.  Illlcinus,  it  feems,  had  accufed  his  Bifhop  of  fpending  five  hundred 
florins  on  one  meal.  Hinc  ilia  lacyrmce.  "  It  is  not  fo,"  writes  the  Biftiop 
in  the  third  column  of  his  Epiftle  to  Cardinal  Commendono ;  "  there  were 
but  a  hundred  and  thirty  covers  for  the  guefts  j  and  of  thefe,  forty  were  taken 
up  by  deflert,  which  came  from  my  own  gardens  at  VifcofFand  Cremifir.  On 
what  diflies,  then,"  fays  the  Prelate,  becoming  eloquent,  "fo«/^  five  hundred 
dollars  have  been  expended,  when  nothing  was  ferved  up  except  beef  (ferinam 
bubulam),  veal,  chickens,  and  other  domeftic  matters,  which  my  farms  of 
Cremifir  and  VifcofF  fupplied  ?  But  the  matter  may  be  fet  in  a  perfectly 
clear  light,  if  the  ordinary  account  books  of  my  chef-de-cuifine  be  examined. 
How  much  is  fet  down  for  my  fupport,  and  what  for  that  of  my  family  ?  My 
table  is  frequently  without  wine,  becaufe  on  account  of  the  ftate  of  my  health, 
1  am  content  with  but  little  wine,  and  drinkbeer."  It  is  worth  while  to  quote 
this  paflage  as  another  fpecimen  of  the  art  of  book-making,  which  has 
fwelled  thefe  volumes  to  fo  unreadable  an  extent.  A  Chriftian  kingdom  may 
be  in  the  laft  ftruggle  of  its  effort  for  empire,  and  for  the  propagation  of  the 
faith — not  one  word  from  the  hiftorian;  but  let  Canon  This  fay  of  Bifhop 
That  that  he  kept  too  expenfive  a  table,  and  the  Biftiop  muft  by  all  means,  in 
thefe  Annales  Eccle/iajlici,  tell  you  what  he  ate,  and  where  it  came  from  ; 
what  he  drank,  what  he  did  not  drink,  and  why  he  did  not  drink  it. 


248  1'he  Expedition  Jails. 

furnijh  ;  but  Germans,  Cajlilians,  and  other  adventurers,  Jwelled 
the  number  to  nearly  nineteen  thoujand.  The  Tagus  was  alive 
with  boats ;  the  nobility,  about  to  embark  in  Jo  arduous  a  cam- 
paign, vied  with  each  other  in  the  richnejs  of  their  Jails,  which 
were  made  of  the  mojl  expenjive  Jilks,  while  the  boats  themjelves 
Jeemed,  to  uje  the  expreJJion  of  an  eye-witnejs,  turned  into  water- 
gardens  by  the  profufion  of  tropical  flowers  with  which  they 
were  embellijhed.  Thofe  who  could  not  procure  natural  plants 
from  their  "Indian  gardens"  decked  their  balconies  and  their 
galleys  with  wax  flowers.  As  to  the  banquets — the  Jervices  of 
gold  and  Jilver — the  richnejs  of  the  throne  occupied  during  the 
final  benediSion  by  the  papal  legate,  covered  with  crimjbn  vel- 
vet, and  Jparkling  with  innumerable  diamonds — the  hijlorians  of 
the  period  Jeemed  to  find  words  fail  them  to  dejcribe  the  Jcene. 
It  was  after  hearing  majs  on  S.John  the  Baptijl's  Day,  in  1578, 
that  Sebajlian  the  Regretted  embarked  from  the  Jleps  of  Belem 
in  his  own  galley  ;  and  as  it  pajfed  Jlowly  down  the  Tagus — its 
gold  and  enamels  glittering  in  all  the  radiance  of  a  Portugueje 
midjummer  Jun — the  cannon  at  each  port  Jaluting  the  royal  vej"- 
Jel  as  Jhe  pajjed — his  favourite  page  began,  with  univerjal  ap- 
plauje,  to  jmg  the  ballad — 

Ayer  fulfteis  rei  de  Efpania : 
Oy  no  teneis  un  cattello  : 

a  faf?  afterwards  remembered  and  dwelt  upon  by  many  a  chro- 
nicler. At  that  very  Jame  period,  moreover  (one  of  thoje  re- 
markable examples  in  which,  as  Schiller  fays:  — 


-The  fpirits 
pafs  on  befoi 
An3  in  to-day  already  walks  to-morrow). 


Of  great  events  pafs  on  before  the  events, 
"      aln     " 


a  rumour  had  Jpread  through  the  mountain  diJlriS  of  central 
Beira,  that  the  armament  had  already  perijhed,  that  the  king 
had  fallen,  and  that  Ichabod  might  be  written  on  all  the  glory  of 
Portugal. 

It  was  toward  the  end  of  July  that  the  armament  di/embarked 
on  the  coajl  of  Africa.  Its  profejjed  dejign  was  to  rejlore  Muley 
Ahmed  to  the  throne  of  Morocco,  then  occupied  by  Muley  Mo" 
luc.  Bijhops,  abbats,  and  priors,  accompanied  the  expedition ; 
but  could  not  avert  the  judicial  infatuation  which,  from  the  be- 
ginning, Jeemed  alike  to  pojjejs  king,  generals,  and  Jbldiers.  In 
the  firjl  place,  no  one,  but  by  a  Jpecies  of  madnejs,  would  have 
chojen  the  very  fiercejl  height  of  jummcr  for  an  African  expedi- 
tion. Then  it  Jo  happened  that  that  particular  Jummer  was  hot 
beyond  any  in  the  memory  of  man.     The  Moors  who  accompa- 


Muley  Moluc.  249 

nied  the  Chrijlian  army  affirmed  that  they  had  never  known  any- 
thing at  all  equal  to  the  awful  power  of  the  heat.  The  words 
of  the   chroniclers   are  exprejjed  almojl  in  the  very  phraje  of 

Coleridge  : — 

All  in  a  hot  and  copper  (ky, 

The  bloody  fun  at  noon 
Right  up  above  the  maft  did  ftand, 

No  bigger  than  the  moon. 

It  was  determined  to  make  a  pounce  upon  Larache,  as  the 
Portuguefe  call  it, — that  is,  Al  Araijh.  In  jpite  of  the  opposi- 
tion of  jbme  of  the  inferior  officers,  the  infatuated  king  perjijled 
in  loading  his  foldiers  with  five  days'  provisions,  and  marching 
them  acrojs  the  burning  plain,  while  he  ordered  his  fleet  to  Jail 
round  the  coajl  and  rejoin  them  oppojite  the  fortrejs  which  was 
to  be  attacked.  As  Jbon  as  the  Jcouts  of  Muley  Moluc  Jaw  the 
Chrijlian  army  fairly  committed  to  its  advance  acrofs  the  dejert, 
they  returned  to  their  majler,  himjelf  in  the  lajl  Jlage  of  a  mortal 
dijeafe,  and  informed  him  that  he  had  little  to  do  but  to  allow 
the  heat  to  fight  for  him,  and  then  to  jlep  in  and  reap  the  triumph. 
Accordingly,  he  moved  his  vajl  army  of  a  hundred  .and  fifty 
thoujand  men  Jlowly  forward,  and  took  up  a  pojition  on  the  vajl 
plain  of  Alcacer  Quibir.  On  the  night  of  the  3rd  of  Augujl, 
Don  Sebajlian  had,  by  mere  chance,  taken  up  on  his  part  a  poji- 
tion almojl  impregnable  :  his  right  wing  rejling  on  the  river 
Makkzan  ;  his  left  on  extenjive  marjhes.  With  the  fame  in- 
fatuation which  dijlinguijhed  his  whole  proceedings,  he  volun- 
tarily dejerted  this  camp,  intrenched  for  him,  as  it  were,  by 
nature  ;  and,  himj*elf  taking  the  command  of  his  left  wing,  and 
entrujling  the  right  to  the  Duke  of  Aveiro,  marched  out  upon 
the  plain  itjelf.  He  had  thirty- Jix  pieces  of  artillery,  but  it  was 
Jo  placed  as  to  be  unable  to  do  any  execution  on  the  enemy 
without  infliSing  greater  injury  on  his  own  troops.  That  of  the 
Moors,  on  the  contrary,  under  the  direSion  of  fome  Italian  rene- 
gades, was  well  Jerved,  and  rejcrved  till  the  very  moment  at 
which  it  could  be  mojl  efFeSive.  Notwithjlanding  all  theje 
disadvantages,  it  is  allowed  by  all  the  eye-witnej]es  who 
wrote  on  the  fubje^?,  that  at  the  firjl  onfet  the  battle  was  almojl 
won  on  both  wings  ;  and  that  it  probably  mujl  have  been  gained, 
had  not  the  Duke  of  Aveiro — with  the  fatal  impetuojity  which 
in  our  own  country  lojl  Nafeby  and  Marjlon  Moor — purjued 
the  flying  enemy  Jo  far,  that  the  main  body  of  the  army  was,  in 
his  abfence,  overpowered.  It  was  never  known  how  the  panic 
began  which  Jeized  the  Portugueje  troops.  Some  conjidered  it 
the  work  of  a  traitor  :  Jbme  believed  it  to  arije  from  a  mijlaken 
order ;  but  certain  it  is,  that  the  Chrijlian  army  began  to  give 


250  "  the  Battle  of  the  "Three  Kings.'' 

way  jujl  at  the  very  moment  that,  worn  out  by  his  own  exer- 
tion, Muley  Moluc  expired  in  his  litter.  His  attendants, 
keeping  his  death  a  jecret,  carried  the  corpfe  up  and  down  the 
ranks,  till  the  viftory  was  jecure.  Three  thoufand  Chrijlians 
perijhed  on  the  field  of  battle ;  almojl  as  many  more  died  in  the 
river  or  in  the  marjh,  or  were  dejlroyed  by  hunger,  thirjl,  and  wild 
beajls.  The  fate  of  Sebajlian  himjelf,  as  is  well  known,  was 
never  ajcertained  ;  his  return  to  Portugal  and  his  univerjal  em- 
pire was  fondly  believed  in  for  two  centuries  and  a-half  after  his 
death,  and  is  clung  to,  even  now,  by  the  mountain  peajants  of 
Beira  and  the  remoter  inhabitants  of  Brazil.  Whether  he  did 
indeed  perijh  at  Alcacer  Quibir  ;  or  was  conjlgned  to  the  dun- 
geons of  Madrid  by  his  rival  and  fuccejjor  Philip  II;  or  en- 
tered a  monajlery ;  or  took  arms  in  the  Eajl,  and  was  the 
veritable  monarch  whom  Europe,  jbme  thirty  years  later,  be- 
lieved to  be  a  pretender — will  never  be  known  till  the  end  of  all 
things. 

Surely  the  hijlory  of  this  lajl  of  the  Crufades  had,  in  itjelf, 
been  more  worthy  of  a  relation  by  M.  Theiner  than  the  bill  of 
fare  of  the  bijhop  of  Olmutz,  or  the  wearijbme  and  complimen- 
tary letters  of  the  fifth-rate  potentates  of  Europe.  But  even 
more  worthy  of  the  relation  of  any  one  who  profejjed  to  write 
the  hijlory  of  the  Church,  were  the  heroic  aflions  and  Jufferings 
of  the  captives.  Chief  among  theje  was  Father  Thomas  de 
Jejus,  an  Augujlinian  hermit.  He  had  been  taken  prijbner  in 
the  battle,  but  had  been  ranjbmed,  and  might  have  returned. 
He  rejblved,  however,  to  devote  his  life  to  the  Jervicc  of  thoje 
who  had  no  hope  of  ever  again  revijiting  their  country.  With 
a  large  company  of  thoJe  he  was  clojely  imprijbned  in  a  dun- 
geon in  Morocco,  where  he  compojed  his  celebrated  work,  The 
Labours  ofjefus.  The  prijbn  was  Jo  dark  that  he  could  only 
write  for  about  two  hours  in  the  middle  of  each  day,  at  which 
time  the  light  came  in  more  Jlrongly  from  an  aperture  in  the  roof. 
On  the  title-page  it  is  Jaid  to  be  compofed  "  by  a  captive  in 
Barbary,  in  the  fiftieth  year  of  his  exile  from  the  celejlial country." 
It  is  not  wonderful  that  a  work  Jo  written  Jhould  have  been  Jo 
much  blejfcd  as  this  has  been.  It  commences  with  a  letter 
to  the  Portuguejc  nation  on  the  Jiibje^  of  the  dijajlers  consequent 
on  Alcacer  Quibir,  and  more  ejpecially  addrejjcd  to  his  fellow- 
Jufferers  : — "  A  heart," — fays  he,  "  afflifled  with  the  labours 
"  which  encircle  it,  mujl  fix  the  eyes  of  the  Jbul  on  the  Labours  of 
"Jesus,  and  acquire  newjlrength,  and  live  in  more  certain  and 
*'  conjblatory  hopes  of  its  true  remedy.  And — which  is  greater 
*'  Jlill — if  it  perjijls  in  this  company  and  converjation,  it  re- 
**  ceives  from  GOD  fuch  grace  as  to  find  that  afllidions  by 


Father  Thomas  de  J  ejus.  25 1 

"  degrees  become  fweet,  and  to  account  that  to  be  the  bejl  part 
"  of  life  which  was  troubled  as  our  LORD  was  troubled.     For 
"  this  reajbn  our  LORD  raijed  the  Jeals  and  Jigns  of  His  labours 
*'  to  heaven  in  His  five  wounds  ;   that  when  we  Jaw  how  He 
*'  vouchjafed  to  live  a  life  full  of  afflidions,  and  to  end  it  with  a 
"  death  of  matchlefs  Jiifferings,  not  for  Himjelf,  but  for  us  ;  and 
*'  that  He  raijed  the  tokens  of  them  to  heaven,  we  might  under- 
"  Jland  that  He  left  tribulations  and  crojjes  to  us  upon  earth  for 
"  Jecure  treajures   of  the  foul,    of  the  gifts   of  grace  and  of 
♦*  heaven  :   and  that  in  heaven  He  has  Jet  for  us  five  mojl  rich 
"  pledges,  that  from  them  and  by  them,  we  might  Jecurely  hope 
"  for  true  conjblations  ;  which  He  will  not  deny  to  the  Portu- 
"  gueje,  if  they  will  only  bear  thoje  wounds   in  their  hearts, 
♦'  which  they  glory  to  carry  in  their  Jhields  and  banners."    The 
work  conjijls  of  fifty  "  Labours :  "  each  meditation  being  fol- 
lowed by  an  "  exercije  "  to  be  offered  to  GOD.     The  five-and- 
twenty  contained  in  the  firjl  volume  refer  to  the  Jufferings  of 
our  Lord's  life  ;  thoJe  in  the  Jecond,  to  the  Jufferings  of  His 
death.     It  is  to  us  a  matter  of  great  Jurprije,  that  this  mojl  pious 
and  edifying  book  has  never  been  tranjlated  into  Englijh  ;  and 
that  thoJe  who  cannot  read  Portugueje  can  only  peruje  it  in  a 
miserable  French  tranjlation,  itjelf  hard  to  be  procured.     Yet 
this  devoted  Jervant  of  GOD  is  not  regarded  by  our  author  as 
worthy  of  a  jingle  line  ;  nor  does  he  vouchjafe  the  Jlightejl  allu- 
Jion  to  the  innumerable  other  confejjbrs  and  martyrs  who  Juffered 
in  the  Jame  captivity.     Yet  it  is  exaSly  theje   and  Juch-like 
deeds  to  which  a  true  hijtorian  of  the  Church  would  Jo  gladl 
turn   ajide  from   the  wearifome,    though   necejfary,   details  of 
worldly  intrigues  and  mere  earthly  victories.     Such  traces,  in 
the  midjl  of  the  drier  annals  of  JucceJJions,  whether  ofbijhops  or 
princes,  Jpeaking  Jo  clearly  to   the   continual  prefence  of  our 
BleJJed  LORD  with  His  Church  to  the  end,  by  no  means  appear 
to  the  tajle  of  M.  Theiner,  who,  if  even  he  unwillingly  finds 
himjelf  in  Juch  an  oajis,  lojes  no  time  in  getting  back  to  the 
dejert  of  dates,  documents,  and  intrigues. 

One  naturally  turns  to  fee  what  our  author  fays  of  the  Jlate  of 
the  Roman  Catholics  in  England  during  the  earlier  years  of  the 
reign  of  Queen  Elizabeth.  If  we  might  not  expe6i  a  very  fair 
account  of  the  general  Jlate  of  affairs,  at  leajl  the  hair-breadth 
efcapes  and  almojl  fuperhuman  exertions  which  dijlinguijh  thofe 
ecclefiajlics  who  had  the  courage  to  remain  in  this  country,  not- 
withjlanding  the  favage  perfecution  excited  againjl  them,  might 
have  afforded  great  fcope  for  a  very  interejling  hijlory. 

But  M.  Theiner  feems  entirely  to  have  difcarded  the  labours 
of  thofe  who  have  treated  of  this  fubje6l :  of  the  mojl  interejling 


252  Englijh  Roman  Catholics 

work  of  their  chief  annalijls,  writing  under  the  name  of  Dod, 
and  its  new  edition  by  Mr.  Tierney,  he  has  made  no  uje,  but  has 
confined  himjelf  to  a  few  letters  extraSed  from  the  Vatican  do- 
cuments, which  throw  very  little  light  on  the  real  hijlory,  and  are 
principally  concerned  with  the  political  intrigues  connected  with 
the  depojition  of  Elizabeth  and  the  Jubjlitution  of  Mary,  Queen 
of  Scots.  In  1573,  we  have  a  long  letter  from  James  Boyd 
(M.  Theiner  does  not  jeem  to  have  been  aware  of  his  Jurname), 
Archbijhop  of  Glajgow,  who  rejided  at  Paris,  on  the  Jlate  of 
Scotland ;  but  it  is  rather  taken  up  with  the  firjl  converjlon  of 
that  country  and  the  Pelagian  herefy,  than  any  later  events. 
In  the  next  year  John  Lejlie,  Bijhop  of  Rojs,  and  James  Irving, 
a  Knight  of  Malta,  addrefs  the  Pope  on  the  fame  fubje^,  but 
give  not  one  faft  of  the  Jlightejl  interejl.  In  1575,  our  author 
thus  writes  : — 

In  England  there  was  no  end  to  the  vexation  of  the  Catholics.  The 
Earl  of  Kildare,  in  Ireland,  with  his  two  Ions,  were  carried  captive  into 
England.  As  many  as  had  incurred  any  lufpicion  of  writing  or  hearing 
from  the  Queen  of  Scots,  whether  only  on  domeftic  affairs,  or  concerning 
the  Catholic  Church,  were  thrown  into  prifon  or  exiled.  To  give  one 
example  of  the  miferable  condition  of  the  Catholics,  it  is  fufficient  to  ob- 
ferve  that  Ford  and  Atifley,  Catholic  phyficians,  were  imprilbned  in  the 
Tower  of  London,  only  for  this  caufe,  that  they  had  given  medical  advice, 
and  that  very  brief,  to  that  unhappy  queen,  for  the  recovery  of  her  health. 

Of  the  labours  and  ejcapes  of  Percy,  Bennett,  Stevenjbn, 
Pearjbn,  Wejlon,  Hayward,  and  Worthington,  he  has  not  one 
jyllable  to  fay.  In  1584,  our  hijlorian  enters  at  fomewhat 
greater  length  on  the  fubjefl,  and  prints  fome  letters  of  the 
Archbijhop  of  Glafgow,  Seyton,  and  others,  which  might,  inter- 
woven in  a  hijlory,  be  read  with  interejl  and  profit ;  but,  jlanding 
as  the}' do  by  themfelves,  they  fimply  convey  the  imprejjion  that 
M.  Theiner  had  no  very  clear  idea  of  the  Jlate  of  affairs  in 
England  at  that  time.  Even,  however,  from  the  account  given 
by  him,  we  fee  how  miferably  the  exaggerated  pretenfions  of  the 
Papal  See  were  mixed  up  with  quejlions  of  faith  in  thefufferings 
of  the  Roman  Catholic  priejls,  and  more  efpecially  of  the  Jefuits. 
To  the  following  quejlions  there  is  probably  now  no  Roman 
Catholic  who  would  not  unhcfitatingly  anfwer  in  the  negative ; 
as  indeed  was  done  at  the  end  of  the  lajl  century,  when  the 
penal  laws  were  relaxed  or  abrogated.  Yet,  hampered  as  they 
were,  by  confufed  ideas  of  the  Pope's  temporal  fupremacy  over 
kings,  it  was  for  thefc,  and  not  for  their  faith,  that  the  priejls 
in  qucjlion — however  unjujlly  and  cruelly — were  put  to  death. 
One  cannot  but  feel,  with  refpeft  to  them,  that  which  is  alfo 
true  with  regard  to  the  followers  of  the  Stuarts,  the  Church  of 


in  the  Perfecution  of  Elizabeth.  253 

Scotland — that,  in  admiring  their  courage  and  Jelf-devotion  in 
the  Jiipport  of  a  dogma  which  they  firmly  held,  they  were  not 
the  le/s  mijlaken  in  embracing  it  as  a  part  of  the  faith  ;  and  that 
their  lives  and  JbfFerings,  except  fo  far  as  they  themjelves  were 
concerned,  were  in  vain. 

"  You  have,"  writes  M.  Theiner,  "  the  queftions  by  which  the  Queen  of 
England  perfuaded  heifelf  that  flie  could  tempt  and  prevail  upon  the  con- 
fcience  of  Catholic  priefts. 

"  Queftions  or  articles  propofed  by  order  of  the  Queen,  to  thofe  prelbyters 
who  had  lain  under  fentence  of  death  for  feme  months ;  to  which  had  they 
replied  according  to  the  wifh  and  intention  of  the  faid  Queen,  they  would 
have  been  exempted  from  capital  punifliment,  notwithftanding  the  profeflion 
of  Catholic  faith  in  other  rei'pe£ls." 

Notice  the  captious  manner  in  which  this  Jlatement  is  made, 
as  if  to  have  given  a  negative  anjwer  to  the  quejlions  would  have 
been  to  deny  a  part  of  the  Catholic  faith. 

1.  Whether  the  bull  of  Pius  V,  by  which  he  excommunicated  and  depofed 
the  Queen,  is  valid,  and  contains  a  legitimate  fentence,  and  whether  the 
fubjefts  of  the  Englifti  Kingdom  are  bound  to  obey  it  ? 

2.  Whether  the  Queen,  notwithftanding  that  fentence,  or  any  other  pro- 
nounced againft  her,  or  hereafter  to  be  pronounced  againft  her  by  the  Pope, 
does  not  juftly  and  legitimately  reign ;  and  whether  her  fubjefts  do  not  owe 
her  all  obedience  ? 

3.  Whether  the  Pope  has  any  power  or  authority  to  command  or  give 
licence  to  the  Earls  of  Northumberland  and  Weftmoreland,  or  other  En- 
glifhmen,  to  rebel  and  take  arms  againft  her  Majefty ;  or  of  giving  power  to 
Dr.  Saunders  and  others  to  invade  the  kingdom  of  Ireland  and  other  poflTef- 
fions  of  her  Majefty ;  and  whether  Saunders  and  others  did  fo  rightly  or 
not  ?; 

4.  Whether  the  Pope  has  the  power  of  abfolving  the  fubjefts  of  her 
Majefty  or  of  any  other  prince,  from  their  oath  of  allegiance,  or  their  duty 
of  obedience  and  fubmiflion,  for  any  caufe  whatever? 

5.  Whether  Dr.  Saunders,  in  his  book  on  the  Vifible  Monarchy  of  the 
Church,  and  Briftow,  in  his  Moti'ves,  when  they  write  in  commendation  and 
approval  of  the  bull  of  Pius  V,  have  taught,  as  regards  the  aforefaid  matters, 
the  truth,  or  not  ? 

6.  If  it  happens  that  the  Pope,  by  any  bull  or  fentence,  ftiould  declare 
and  pronounce  that  her  Majefty  was  deprived  of  all  right  of  reigning,  and 
exercifed  her  authority  illegitimately,  and  that  her  fubjefts  were  abfolved 
from  all  duty  and  obedience  to  her ;  and  after  that,  by  the  command  or 
authority  of  the  Pope,  the  kingdom  were  attacked  by  a  foreign  army,  which 
fide  would  you  then  take,  and  to  which  would  you  exhort  the  people  ? 

This  lajl  quejlion  was  mojl  eflfeflively  and  conclujively  an- 
Jwered  by  Lord  Howard  of  Effingham  in  his  rejljlance  to  the 
Spanijh  Armada  ;  a  piece  of  hijlory  which  it  will  be  curious  to 
fee  how  our  hijlorian  will  treat.  Theje  quejlions,  having  been 
propofed  to  feven  priejls  under  fentence  of  death  for  high  treafon, 
Luke  Chirby,  Thomas  Scottam,  Laurence  Richardfon,  Thomas 
Ford,  John  Short,  Robert  Johnfon,  and  William  Filby,  feemed 


254  T-^^^^  Swedijh  and  Roman  Churches, 

to  have  perplexed  them  as  to  the  right  reply.  Some  of  them 
anjwered  that  they  were  Catholics,  and  held  on  theje  points  with 
the  Catholic  Church ;  others,  that  they  were  ready  to  render  to 
Caejar  the  things  that  were  Caefar's,  while  they  gave  to  GOD 
the  things  that  were  GOD'S.  TheJe  anjwers  not  proving  JatiJ"- 
fa6?ory,  Jentence  was  executed  on  all.  It  is  to  be  objerved  that 
M.  Theiner  exprejjes  no  direft  opinion  as  to  the  hejitation  of 
thefe  priejls  in  denying  the  temporal  power  of  the  Pope  over 
Jbvereigns.  Writing  at  Rome,  he  could  not  well  blame  it ; 
dedicating  his  volume  to  the  Emperor  Napoleon,  he  could  not 
well  praije  it ;  and  therefore  he  prudently,  ^o  far,  preserves 
jilence  on  the  Jubjed.  Nor,  indeed,  could  he  have  jujlified  the 
doubts  of  theje  priejls  without  virtually  condemning  the  ulti- 
mate Juccejsful  party  of  French  Catholics  who  acknowledged 
Henri  IV.  as  their  legitimate  Jbvereign,  notwithjlanding  his 
excommunication  and  depojition  by  the  Pope ;  and  who  even- 
tually forced  that  acknowledgment  on  the  court  of  Rome  itj*elf. 
A  JubjeS  on  which  our  author  dwells  with  conjiderable  length, 
and  on  which  he  has  already  publijhed  a  Jeparate  work,  is  the 
attempted  reconciliation,  by  John  III,  of  the  Swedijh  Commu- 
nion with  the  Roman  Church.  It  is  thus  that  he  enters  on  his 
account  of  a  very  interejling  period  of  hijtory. 

Among  the  Proteftant  princes  of  that  age  was  John  III,  king  of  Sweden, 
who,  abhorring  the  do£lrine  of  the  Proteftants,  had  let  his  mind  on  recon- 
ciling the  Swedifli  Church,  purified  from  the  errors  of  Luther,  with  the 
Catholic  Church.  To  gain  his  end  with  the  greater  eafe,  he  determined  to 
proceed  cautioufly  and  gradually,  fo  that  neither  popular  murmurs,  nor 
open  tumults,  nor  the  difputations  of  the  learned,  might  caufe  any  impedi- 
ments to  his  defign.  In  the  carrying  out  of  that  defign,  it  occurred  to  him 
that  the  eafieft  method  would  be  to  change  the  liturgy  of  the  Swedifh 
Church,  retaining  as  it  did  fome  veftiges  of  the  ancient  faith,  into  that  form 
which  the  liturgy  of  the  Catholic  Church,  efpecially  in  the  Mafs,  exhibits. 

This  labour  was  undertaken  by  the  pious  king  as  early  as  the  year 

1572.  To  forward  the  accomplishment  of  his  defign,  he  procured  with 
great  expenfe,  from  Germany  and  Belgium,  and  introduced  into  Sweden, 
correft  editions  of  the  works  of  the  holy  fathei-s,  and  of  the  writings  of 
modern  authors  who  had  defended  the  venerable  rites  of  the  Catholic  Church 
againft  the  mad  attacks  of  Luther,  Calvin,  and  their  followei-s.  Cardinal 
Hofms,  bifliop  of  Varna,  had  prefented  feveral  elegant  copies  of  thefe  works 
to  the  king,  through  Queen  Catherine,  his  wife.  With  the  afliftance  of 
thefe,  John  III.  undertook  a  work  of  immenfe  difficulty,  with  the  afliftance 
of  the  illuftrious  Fechten,  his  fecretary,  a  man  verfed  in  every  kind  of  lite- 
rature, but  efpecially  that  of  the  Church,  and  who,  having  long  been  dil- 
fatisfied  with  the  impious  doftrines  of  the  innovators,  had,  a  (hort  time 
before,  fecretly  joined  the  Catholic  Church.  That,  however,  which  prin- 
cipally troubled  the  king's  mind  was,  that  the  Swedifh  Church  was  in  the 
fame  pofition  with  the  Anglican  and  Danifh  Churches,  which  have  retained, 
as  all  know,  and  to  this  day  profefs,  a  certain  form  of  epifcopal  government, 
but  are  without  any  true  and  legitimate  priefthood.     For  Guftavus  Vifa, 


'John  HI.  of  Sweden.  255 

who  with  incredible  and  favage  fury  had  perfecuted  the  faith  of  his  fore- 
fathers among  the  Swedes  (who  with  wonderful  conftancy,  held  faft  to  it), 
and  with  the  greateft  wickednefs  endeavoured  to  uproot  it  by  fword  and  fire, 
when  the  Catholic  biftiops  were  either  flain  or  banifhed,  had  fubftituted  in 
their  place  laymen,  partizans  of  the  new  doftrine.  To  cajole  his  Swedes, 
in  the  Aflembly  of  Aros,  in  1 527,  he  had  caufed  them  to  be  confecrated 
bifhops,  with  the  old  rites  and  ceremonies  of  the  Catholic  Church.  And 
for  the  reftification  of  the  defeft  of  the  true  and  legitimate  priefthood.  King 
John  confidered  that  the  right  opportunity  had  arrived,  when  Laurentius 
Petri,  of  the  fchool  of  Luther,  who,  under  King  Guftavus,  in  the  year  1531, 
had  been  appointed  Archbilhop  of  Upfala  and  Primate  of  the  Church  of 
Sweden,  died  in  1573. 

John  III.  was  the  James  II.  of  Sweden.  At  the  fame  time, 
his  Liturgy  is  a  very  curious  and  important,  as  well  as  rare, 
document,  and  M.  Theiner  has  done  well  to  reprint  it  in  the 
mantijja  to  his  volume. 

We  have  thus  touched  on  Jbme  of  the  principal  topics  which 
the  prejent  portion  of  the  Annales  Ecclefiajiic'i  embraces.  Of 
M.  Theiner's  learning,  no  one  can  doubt :  his  great  opportunities 
of  refearch  are  equally  unquejlionable.  He  has  everything  on 
his  Jide, — funds,  time,  libraries,  ajjbciates,  knowledge, — but  all 
theje  will  not  make  a  hijlorian.  He,  like  a  poet,  nafcitur,  non 
fit.  Energy  of  dejcription,  vivid  apprehenjion  of  charafler, 
graphic  colouring,  M.  Theiner  cannot  acquire.  But  he  might, 
at  all  events,  write,  injlead  of  compiling ;  fuje,  injlead  of  con- 
glomerating ;  give  us  hijlory,  injlead  of  a  pile  of  documents  ;  he 
might  be  a  not  unworthy  continuator  of  the  Annales  Eccleftajliciy 
Injlead  of  merely  leaving  behind  him  Memoires  pour  fervir  a 
thijioire  particuliere  de  I'  Egl'ife  Romaine. 


H  ^^»^^:^^^^^^^fc^  M^^^^^^^v  WS^^^r^^^^^^ttKLtintH^rmm^ 

mm 

i^^^^^M 

^1 

IX. 


PROSPECTS  OF  THE  ORIENTAL  CHURCH.* 


|INCE  the  reception  of  RuJ|ia,  previoujly  an 
AJiatic  power,  into  the  family  of  European  na- 
tions, no  Jecond  Jlep  of  equal  importance  to- 
wards the  demolition  of  the  party-wall  which 
jevers  Eajl  and  Wejl  can  compare  with  the 
manifejl  and  immediate  effeSs  of  the  late  peace. 
Prejudices  on  both  jides  have  received  a  blow  from  which  they 
can  never  recover.  The  Hatti-Jcheriff — let  it  be  of  what  pre- 
Jent  value  it  may — will,  at  no  dijlarit  period,  be  made  to  tell. 
The  concejjion  of  the  Euphrates  Railway  mujl  exhibit  us  to  the 
Chrijlians  as  well  as  to  the  Mahometans  of  the  Eajl  in  the  light 
of  a  people  unequalled  for  enterprije  and  energy  among  the  na- 
tions of  the  earth  ;  and  the  Memorial  Church  at  Conjlantinople 
will,  we  hope,  jet  forth  our  Church  in  a  truer  light  than  that  in 
which  Ea/lern  eyes  have  yet  beheld  it.  It  will  jbon  be  impoj^ 
Jible  for  the  mojl  ignorant  Armenian  priejl  to  tell  his  congrega- 
tion :  "  You  wijh  to  know  whether  the  Englijh  are  Chrijlians. 
**  They  are  Chrijlians ;  they  even  have  the  Eucharijl,  juch  as 

*  I.  L'Eglife  Orientale:  Expofe  hiftorique  de  fa  reparation  et  de  fa  re- 
union avec  cclle  de  Rome  :  Accord  perpetuel  de  ces  deux  Eglifes  dans  les 
dogmes  de  la  Foi :  la  continuation  de  leur  Union  :  I'apoftafie  du  Clerge  de 
Conftantinople  de  I'Eglife  de  Rome,  fa  violation  des  Inftitutions  de  I'Eglife 
Orientale,  et  fcs  vexations  contre  les  Chretiens  de  ce  rite  :  feuls  moyens  pra- 
ticables  pour  retablir  Tordre  dans  TEglife  Orientale,  et  arriver  par  R  a 
I'union  generale  et  a  la  reftauration  fociale  de  tous  le  Chretiens.  Par  Jaques 
G.  Pitzipios,  Fondateur  de  la  Societe  Chretienne  Orientale.  Rome  :  Im- 
primerie  de  la  Propagande.     1855. 

2.  La  Ruflie,  fcra-t-elle  Catholique  ?  Par  le  Pere  Gagarin.  Paris: 
1856. 

3.  Quelaues  Mots  par  un  Chretien  orthodoxe  fur  les  Communions  Occi- 
dentales  a  I'occafion  a'une  Brochure  de  M.  Laurentie.  Paris  :  Librairie  de 
A.  Franck,  Rue  Richelieu.     1853. 


Trof'peSfs  of  the  Oriental  Church,  257 

"  it  is.  Once  a-year  the  minijler  goes  up  into  the  pulpit  with  a 
"  large  bajltet,  containing  pieces  of  bread,  on  his  arm.  Thefe 
"  he  flings  about  among  the  people,  who  thus  have  a  Jcramble 
"  for  it  in  the  church.  They  aljb  have  another  religious  cere- 
"  mony,  called  the  National  Debt,  which  conjijls  in  oflering  a 
"  large  Jum  of  money  every  year  to  the  Emperor  of  the  French  ; 
"  a  ceremony  much  dijliked,  and  murmured  at  by  the  people." 
— It  will  Jbon  be  impoj^ible  for  a  Mahometan  Jceptic  to  Jay  to  a 
Protejlant  minijler, — and  intending  it  as  a  compliment, — "  Our 
**  religions  are  the  Jame.  You  eat  pork, — ^Jb  do  we  :  you  never 
"  fajl, — no  more  do  we  :  you  Jay  no  prayers, — and  we  Jay  none 
"  either."  And  the  charity,  as  well  as  the  worjhip,  of  the  two 
Jeparated  bodies  will  become  better  known  to  each  other.  If 
England  Jent  her  Sijlers  of  Merc}^  if  France  dejpatched  her 
Sceurs  de  la  Chartte^  to  Scutari  and  Balaclava,  both  France  and 
England  Jaw  RuJJla  encourage  her  Bajilian  Nuns  to  Jland  ankle- 
deep  in  blood  in  the  hojpital  at  Sebajlopol  during  the  awful 
cannonade  that  preceded  the  fall  of  its  Jbuthern  jide. 

Of  this  opening  up  of  the  Eajl,  Rome,  very  naturally,  is 
Jlraining  every  nerve  to  take  advantage.  We  have  already,  on 
more  than  one  occajlon,  drawn  attention  to  the  Epijlle  of  Pius 
IX,  and  the  encyclic  reply  of  the  Eajlern  prelates.  The  former 
document  breathed  only  the  Jpirit  of  an  unconditional  Jurrender. 
And  Juch  has  been  the  language  held  by  thoje  who  have  been 
anxious  to  obtain  the  good  graces  of  the  papal  chair.  It  will 
never  be  forgotten  that  Archbijhop  Sibour,  of  Paris,  in  his  Paf- 
toral  at  the  commencement  of  the  war,  declared  its  real  and 
genuine  intention  to  be,  not  the  bridling  the  ambition  of  RuJJia, 
not  the  prevention  of  the  dijmemberment  of  Turkey,  but  the 
humiliation  of  "  the  Photians  : "  the  grand  aim  and  objed — 
according  to  his  view  of  hijlory — of  all  the  Crujades.  Again, 
when  the  Abbe  Michon,  in  his  Tour  in  the  Eaji,  ajjerted  boldly 
that  the  Pope  mujl  not  proceed  as  an  autocrat ;  that  no  real 
progrejs  could  be  made  without  the  intervention  of  an  CEcume- 
nical  Council ;  that  the  Eajlerns  were  Jeparated  brothers,  in- 
deed, but  brothers  Jlill ; — when  he  quoted  as  his  authorities 
thofe  who  knew  the  Eajl  bejl,  as  Marinelli,  MijQionary  Apojlolic 
at  Syra,  and  Salviani,  Patriarch  of  the  "  United  Armenians," 
his  work  was  accujed  of  Gallicanijm,  Janjenijm,  and  what  not 
elje  ;  and  is,  if  we  mijlake  not,  at  this  moment  in  the  Index. 

That  of  M.  Pitzipios,  which  we  now  propoje  to  examine, 
will  Jhare  another  fate.  Coming  forth  under  the  JanSion  of  the 
Propaganda,  and  with  all  the  elegance  of  their  paper  and  print, 
it  forms  a  goodly  od?avo  of  nearly  five  hundred  pages,  and  is 
being  tranjlated  into  modern  Greek  by  the  author  himjelf.     Be- 

S 


258  Hopes  of  Rome. 

fore  we  proceed  to  its  contents,  we  mujl  fay  a  word  or  two  on 
Jbme  of  its  minor  details. 

The  author  has  an  undoubted  right  to  plead  for  himjelf  the 
excuje  :  "  Quant  au  Jlyle  de  cet  ouvrage,  nous  ejperons  que  nos 
"  ledeurs,  furtout  les  Fran^ais,  voudront  bien  ujer  d' indulgence 
"  envers  un  Oriental  ecrivant  une  langue  qui  n'ejl  pas  la  Jienne  :" 
but  has  the  Propaganda  no  French  fcholar  capable  of  correding 
the  extraordinary  blunders  with  which  almojl  every  page 
abounds  ?  Blunders,  we  mean,  not  only  againjl  the  delicate 
idiom  of  the  language,  but  againjl  mere  orthography  and  the 
mojl  ordinary  rules  of  grammar.  How  can  an  injlitution  Jo 
nobly  endowed,  that  takes  for  its  motto,  "  Predicate  evangelium 
omni  creatures  "  make  itjelf  rejponjlble  for  Juch  mijlakes  as  the 
following? — 

Par  cet  expofe  nous  fai/o«  voir. — P.  vi.  1.  2. 

De  plus  nos  expofons  \t%foit  difant  arguments. — P.  vii.  1.  10. 

Nous  y  conftatons  enfuite,  que  les  circonftances  poli/Zya^. — P.  viii.  I.  10. 

La  Grece  ne  depeut  pas  du  Patriarche  de  Conftantinople. — P.  46,  note. 

Cantique  pour  les  mart. — P.  84. 

Aufli  tous  le  monde  fut-il  tres-edifie. — P.  104. 

And  the  orthography yo/V  difanty  as  well  as  Juch  plurals  2i%faifon^ 
occur  again  and  again. 

Still  worje  than  this  is  the  Jlipjhod  Jlyle  of  quotation  in  the 
notes.  On  pp.  6,  7,  we  have  theje  three  references  :  *'  Opera 
St.  Leon,  Tom.  II. :"  "  Epijl.  Simplia'j  ad  Zenon  : "  *'  Idem 
Epijl.  ad  Acacmi!"    At  p.  44:  "  Zonaras.  An2\.  Tom.  III." 

But  there  are  Jlill  more  Jerious  faults.  What  are  we  to  Jay 
to  a  note  like  this  ?  "  The  Greek  word  Ecclefia  was  in  uje 
"  among  the  ancient  Greeks  to  Jignify  the  ajjemblies  of  the  peo- 
"  pie  as  well  as  the  place  in  which  they  were  held.  It  is  derived 
*■*■  from  the  verb  EKKaXeUj  which  fgnifes  to  call  by  heralds."  Or, 
again,  how  are  we  to  characterize  Juch  an  hijlorical  Jlatement  as 
this  ?  "  The  Patriarch  of  Conjlantinople,  Acacius,  had  named, 
"  as  Patriarch  of  yfntioch,  a  certain  Peter  Mongus,  excommuni- 
"  cated  by  Pope  Simplicius,  in  the  place  of  John  Talaia,  eleded 
"  according  to  the  cujlom  by  the  Clergy  of  the  patriarchate  of 
"  Jntioch."  One  might  fuppoje,  did  this  mijlake  Jland  Jingly, 
that  the  writer  had  in  a  hurry  Jet  down  Antioch  for  Alexandria ; 
but  no  effort  of  cTiarity  will  enable  the  reader  to  continue  Juch 
an  hypothejls,  when  we  read  a  little  further  on,  that  *'  Pope 
"  Felix  III.  Jent  legates  to  Conjlantinople  to  procure  the  banijh- 
*'  ment  of  Peter  Mongus  from  the  Church  of  Jntioch:"  and,  at 
the  dijlance  of  nearly  forty  pages, — "  we  have  feen  this  Jame 
**  Acacius  requejling  Pope  Felix  III.  to  pardon  Peter  Mongus, 
"  and  to  confirm  him  in  his  dignity  of  Patriarch  of  Antioch." 


Mifiakes  of  M.  Fitzipos.  259 

The  work  which  we  are  conjidering,  then,  whatever  be  the 
jenjation  which,  at  the  prejent  moment,  it  is  creating  in  Ultra- 
montane circles,  and  however  much  it  may  induce  among  them 
the  hope  that  the  Eajl  is  on  the  point  of  an  unconditional  JubmiJ- 
Jion  to  Rome,  is  neither  more  nor  lejs  than  the  compojition  of  a 
clever  Greek  Uniat,  tolerably  well  "  read  up  "  in  the  ordinary 
hijlorical  Jburces  of  information, — though  here  and  there,  as  we 
have  feen,  guilty  of  a  grievous  Jlip, — and  pojjejjing  a  very  con- 
jiderable  acquaintance  with  the  modern  ecdejiajlical  literature 
and  movements  of  the  Eajlern,  but  more  especially  of  the  Greek, 
Church.     It  is  divided  into  four  parts,  the  fubje^s  of  which  we 
Jhall  briefly  notice.     The  firjl  contains  a  Jketch  of  the  gradual 
divijion  between  Rome  and  Conjlantinople,  from  the  firjl  per- 
gonal quarrel  between  Felix  III.  and  S.  Acacius,  in  483,  down 
to  the  completed  Jchijm  between  Michael  Cerularius  and  Leo 
IX,  in  1054.      Of  courje,   in  theje  annals,  Rome  is  always 
right,  Conjlantinople  always  wrong.      We  have  the  gradual 
widening  of  the  breach  when  John  the  Fajler  took  the  title  of 
CEcumenical  Patriarch,  and  S.  Gregory  the  Great  oppojed  it 
with  that  of  "  Servant  of  the  Servants  of  God  ; "  the  concej[Jion 
made  by  Rome  after  an  objlinate  jlruggle, — that  of  receiving 
her  rival  to  her  communion  without  injijling  on  the  erajure  of 
the  name  of  Acacius  from  the  diptychs ;  the  elevation  of  Con- 
jlantinople to  the  fecond  rank  by  the  celebrated  XXVIIIth 
Canon  of  Chalcedon,  and  the  confirmation  and  extenjion  of  that 
canon  by  the  XXXVIth  of  the  Council  in  TruUo.      Here, 
again,  our  author  is  guilty  of  one  of  his  unfortunate  blunders 
when  he  jays  :   "  En  692  eut  lieu  le  jixieme  Concile  general 
"  convoque  par  I'empereur  Jujlinien  II.  a  I'injligation  du  Patri- 
"  arche  et  du  Clerge  de  Conjlantinople,  tenu  dans  un  des  palais 
"  imperiaux  de  cette  ville,  nomme  TrouUe,  et  connu  pour  ce 
"  motif  Jbus  le  nomme  de  Concile  de  TrouUe^     We  jhould  have 
thought  that  every  jchoolboy  might  have  known  the  difference 
between  the  jlxth  CEcumenical  Council,  the  third  of  Conjlanti- 
nople, held  in  681,  and  that  in  Trullo,  commonly  called  the 
Quinijext  Council,  as  being  the  fupplement  to  the  fifth  and  jlxth 
Synods  which  met  in  691.    Next  we  are  introduced  to  the  more 
dangerous  fchijm  between  Photius  and  the  Pope  Nicolas  I ; 
then  to  the  difpute  between  S.  Ignatius  and  Pope  Adrian  as  to 
the  pojjeflion  of  Bulgaria  ;  and  then  to  the  firjl  dogmatic  dif- 
jenjion  between  the  two  Churches  on  the  celebrated  quejlion  of 
the  Procejjlon  of  the  Holy  Ghojl.     Next,  to  the  uneafy  and 
jufpicious  union  between  Eajl  and  Wejl  till  the  accejOlon  of 
Michael  Cerularius;  the  additional  controverfy  which  then  jprang 


26o         Differences  between  the  Eafi  and  Rome. 

up  on  the  JubjeS  of  Azymes  ;  and  the  final — or  rather  let  us 
hope  the  yet  unhealed — ^fchijm  of  1054. 

M.  Pitzipios  Jums  up  the  differences  at  prejent  exijling  be- 
tween the  Latin  and  Eajlern  Churches  in  the  number  of  eleven ; 
Jeven  of  which  he  mojl  rightly  charafterizes  as  merely  differences 
in  rites,  which  in  no  Jenje  can  be  Jaid  to  affeft  the  faith.  Theje 
jeven  are : — 

1.  The  quejlion  of  Azymes,  which,  indeed,  was  fo  rightly 
and  Chrijlianly  concluded  in  the  Council  of  Florence,  by  the 
declaration  that  the  conjecration  of  our  LORD'S  Body  was 
made  rightly  and  validly  either  in  leavened  or  unleavened  bread, 
and  that  each  Church  ought  to  retain  its  own  rite. 

2.  Baptijm.  Here  retaining  the  ancient  praSice,  the  Eajlern 
Church — that  is  to  Jay,  the  four  Patriarchates  and  Greece — in- 
Jijl  on  the  necejjity  of  trine  immerjion  ;  and,  to  ufe  the  language 
of  a  Conjlantinopolitan  encyclic  of  the  lajl  century,  "  abhor, 
abominate,  and  Jpit  upon  the  Jalt-water  alfujion "  of  the  Latins. 
But,  on  the  other  hand,  the  Church  of  RuJJla  acknowledges 
baptijm,  not  only  by  affujion,  but  alfo  by  afperjion,  to  be  a  valid 
jacrament ;  while,  remarkably  enough,  the  Church  of  Conjlan- 
tinople,  refujing  itfelf  to  re-admit  converts  from  the  Wejl  without 
rebaptizing  them,  is  ready  enough  to  receive  thoje  who  have 
come  by  way  of  RujQia  without  any  juch  preliminary  requijition. 

3.  The  marriage  of  the  priejlhood.  This  aljb,  by. the  Council 
of  Florence,  was  left  a  quejlion  of  rite ;  the  rule  in  the  Rujjian 
Church  being,  it  is  well  known,  more  oppojed  to  the  Roman 
than  is  our  own.  For  by  it  a  parijh  priejl  muji  be  married  ;  and 
in  the  event  of  lojing  his  wife,  either  retires  from  the  jecular  to 
the  religious  clergy,  or,  if  he  marries  again,  he  lays  ajide  every 
jacerdotal  funSion. 

4.  This  Is  merely  the  trivial  quejlion  whether  the  Clergy 
jhould,  or  jhould  not,  wear  beards.  The  Eajlerns  mujl  have 
been  greatly  edified  by  feeing  this  pradice  prevail  during  the 
late  war  both  among  the  Englijh  and  Roman  Catholic  Chaplains. 

5.  The  difference  between  the  Eajlern  and  Wejlern  weekly 
fajls.  The  former  comprehending  Wednesday  and  Friday,  but 
regarding  Saturday  as  a  kind  of  jecond  Sunday ;  the  latter  ob- 
jervlng  Friday  as  a  fajl,  and  Saturday  as  a  day  of  abjlinence. 
A  difference  as  old  as  the  time  of  S.  Ambroje,  and  to  be  viewed 
in  the  fame  light  as  it  was  then  ;  both  edifying  cujloms,  if  only 
carried  out  in  the  right  fpirit. 

6.  The  ufe  of  kneeling  or  not  kneeling  in  the  prayers  of  the 
Church.  The  horror  which  the  Orientals  have  of  the  pradicc 
really  feems  bafed  on  no  better  a  foundation  than  that  it  is  the 
pradice  of  the  WeJl.     But  it  is  to  be  obferved  that  the  Rujfian 


Minor  Points  of  Difference.  iSi 

Church,  here  again  jympathijlng  with  Rome,  not  only  does  not 
condemn  genuflexion,  but  pra^ijes  it  herjelf ;  nor  has  ever  been 
condemned,  that  we  know  of,  by  Conjlantinople  for  this  ufage. 

7.  The  communion  of  infants.  We  doubt,  however,  whether, 
in  the  eyes  of  an  Oriental  Council,  this  point  would  be  Jo  eajily 
pajfled  over.  We  mujl  always  remember,  while  we  condemn 
the  denial  of  the  chalice  to  the  laity  as  a  great  and  crying  cor- 
ruption, that  the  dijuje  of  the  communion  of  infants  is  as  con- 
trary to  primitive  pra^ice,  is  perhaps  even  more  diametrically 
oppojed  to  the  exprejs  words  of  Scripture,  and  is  even  a  later 
"  development."  The  Eajlerns,  of  courje,  argue  that,  if  the 
words  of  our  LORD  are  exprefs  in  the  one  cafe,  "Drink  ye  all  of 
it,"  no  lejs  exprejs  are  they  in  the  other,  "  Except  ye  eat  the 
Flejh  of  the  Son  of  Man,  and  drink  His  Blood,  ye  have  no  life 
in  you  ;  "  that  the  fame  rationalifmg  fpirit  which,  in  fome  deno- 
minations of  Protejlants,  has  regarded  children  as  incapable  of 
receiving  Baptifm,  has,  in  the  Wejlern  Church,  debarred  them 
from  receiving  the  Holy  Eucharijl ;  and  that  the  firjl  beginning 
of  the  new  fyjlem  was  adopted  from  the  Pelagians.  Our  author, 
however,  Jlurs  over  the  difficulty  by  obferving,  that  "  in  the 
*'  Eajlern  praftice  there  is  more  devotion  ;  in  the  Wejlern,  more 
"  good  fenfe." 

There  are,  certainly,  other  points  of  diflference  which  are 
fcarcely  worth  notice  ;  as,  for  example,  the  quejlion  of  icons — 
whether  to  be  fculptured,  or  merely  painted ;  and  the  Jlill  more 
trivial  difagreement  refpeSing  the  fign  of  the  crofs — whether  to 
be  made  from  left  to  right,  or  from  right  to  left.  It  is  not  alto- 
gether to  be  wondered  at  that  our  author  amufes  himfelf  with 
the  exceJJive  addition  of  the  Eajlern  Church  to  turn  that  which 
is  a  mere  matter  of  rubric  into  an  article  of  faith  ;  and  they  would, 
of  courfe,  rejoin  that  the  Wejlern  ufage  is  to  difpofe  of  an  article 
of  faith  as  if  it  were  a  mere  matter  of  ritual. 

"  Even  the  letters,"  fays  M.  Pitziplos,  "  of  the  Greek,  and  Latin  lan- 
guages have  not  been  able  to  avoid  taking  a  (hare  in  thefe  difputes.  For 
many  centuries,  in  certain  iflands  of  the  Archipelago,  at  Conftantinople, 
and  elfewhere,  thoufands  of  Chriftians  of  the  Weftern  Church  have  taken 
up  their  abode.  They  confidered  it  their  duty  to  abandon  the  ufage  of  the 
Greek  tongue,  in  order  to  mark  their  difference  from  their  fellow-countrymen 
and  brethren  of  the  Oriental  rite.  But,  as  they  knew  no  other  language 
than  Greek,  they,  at  all  events,  abandoned  its  charafters,  and  employed  in 
their  books  of  prayers,  and  in  their  correfpondence,  the  Latin  letters,  with 
which  they  even  at  the  prefent  day  write  the  Grecian  language,  and  call 
this  monftrous  jargon  the  Chian  tongue." 

That  is,  they  would  teach  their  youth  from  an  OdyJOfey  which 
commenced  thus  : — 


262  ^he  "  Chian  Tongue" 

Andra  raoi  ennepe,  moufa,  polutropon,  hos  mala  polla 
Planchthee,  epei  Troiees  hieron  ptoliethron  eporthee 
Pollwn  d'Anthrwpwn  iden  aftea,  kai  noon  egnw,  &c. 

Yet  it  mujl  be  remembered  that  the  fubjlitution, — not  made  by 
ignorant  Chiotes,  but  by  learned  jcholars  of  Rome,  and  under 
the  authority  of  the  Propaganda — of  Roman  for  Cyrillic  or 
Glagolita  charaSers,  is  not  a  whit  lejs  barbarous  or  ludicrous 
than  the  above ;  or  rather,  that  Slavonic  juffers  more  under  the 
transformation  than  Greek  itjelf. 

While  dwelling  on  this  fubjeS,  M.  Pitzipios  takes  occajion  to 
have  a  hit  at  the  Greeks  alfo,  and  remarks : — 

In  like  manner  it  came  to  pafs,  in  confequence  of  principles  fo  fcrupu- 
loufly  obferved  and  preached  up  by  fuperftition  or  by  ignorance,  as  the 
chief  foundations  of  Chriftianity,  that  the  ordinary  caps  of  priefts  (hould 
have  a  particular  form,  which  form  was  confidered  in  an  article  of  faith, 
and  as  a  part  of  ecclefiaftical  difcipline.  Thus,  every  one  was  exceedingly 
edified  with  the  celebrated  queftion  which  was  mooted  at  Conftantinople 
fome  fifteen  years  fince,  as  to  the  form  and  colour  of  the  ordinary  cap  worn 
by  Monfeigneur  Maximus,  Bifhop  of  the  Melchites ;  a  queftion  which,  for 
four  years,  occupied  moft  ferioufly  the  ambafladors  of  the  Chriftian  powers 
of  the  Sublime  Porte.  It  was  only  after  the  moft  fcrupulous  deliberation 
that  they  arrived  at  a  final  decifion  ;  and,  amidft  the  warm  acclamations  of 
orthodoxy,  it  was  definitively  relolved,  that  the  cap  of  Monfeigneur  Maximus 
fliould  have  eight  corners,  and  fliould  neither  be  altogether  black,  nor  alto- 
gether crimfon. 

Again,  the  reformed  Calendar  has  fwelled  the  number  of  dis- 
agreements ;  a  reform  ^o  abfolutely  needed,  that  it  muJl  even- 
tually break  down  even  Eajlern  prejudices,  as  in  the  courje  of 
years  it  triumphed  over  the  jlrong  prepoJJejQTions  of  Protejlant 
Europe.  Were  there  no  other  rea/on  for  the  change,  it  is  im- 
pojjible  not  to  wijh  that, — whatever  other  dijputes  may  divide 
them, — the  highejl  fejlival  of  the  LORD  of  Peace  might  through 
the  whole  Church  be  objerved  on  the  Jame  day.  This  does 
jbmetimes  happen;  as  it  did  in  1841,  1844,  1847,  1848, 
1851,  1852,  1855,  1858,  1859,  '^^2-  ^"'  fometimes  the 
difference  is  very  great  indeed.  Thus,  in  1853,  the  Wejlern 
Eajler  fell  on  the  27th  of  March,  the  Eajlern  on  the  ijl  of  May. 
In  1869  the  former  will  fall  on  March  28  ;  the  latter  on  May  2. 
Probably,  in  any  future  reconciliation  of  the  Churches,  a  very 
great  latitude  muJl  at  firjl  be  left  on  that  point. 

The  three  quejlions  which  our  author  allows  to  prejent  real 
difficulties  in  the  way  of  reunion  are — the  Jupremacy  of  the 
Pope, — the  exijlence  of  purgatory, — and  the  Procejjion  of  the 
Holy  Ghost.  We  jhall  confine  ourjelves  to  the  two  former, 
as  more  especially  interejling  under  our  own  circumjlances  ;  and 
jhall  jay  a  few  words  on  each. 


'The  Reformed  Calendar.  262 

M.  Pitzipios  tries  hard  to  prove  that,  according  to  her  own 
decrees,  authorized  prayers,  and  the  writings  of  her  acknow- 
ledged Jaints,  the  Eajlern  Church  is  bound  to  acknowledge  an 
autocratical  Jupremacy  in  the  chair  of  Peter.  How  feeble  his 
attempt  is  may  be  judged  from  the  quotations  which  he  JeleSs 
from  the  Menoea  of  pajjages  which  bear  on  the  point.  What 
proof  is  there  of  an  autocracy  in  modern  Rome  in  Jiich  an  auto- 
melon  as  this — the  firjl  at  Vejpers  on  the  feajl  of  SS.  Peter  and 
Paul? 

With  what  crowns  of  praife  (hall  we  wreathe  Peter  and  Paul,  them  that 
were  feparated  in  the  body,  and  united  in  the  fpirit ;  them  that  were  the 
leaders  of  the  heralds  of  God  ;  the  one,  as  pre-eminent  over  the  Apoftles, 
the  other,  as  having  laboured  more  than  they  all  ?  For  thefe,  verily  and 
worthily,  He  That  hath  the  great  mercy,  Christ  our  God,  crowns  with 
the  diadems  of  eternal  glory.* 

To  what  purpoJ*e  is  it  to  quote  pajflfages  in  which  S.  Peter  is 
called  the  Ko^utpaiog  of  the  Apojlles,  when  the  very  title  of  the 
Jame  fejlival  is : — tuv  ayicov  kv^o^cov  7ravsu(pyifJi.o)v  ^ Attqo'tc'Kwv  xa) 
U.pcoroKo^v(palav  lisr^ou  Koi  Ilau>.ou ;  How  can  any  Jcholar  put 
forth,  and  how  could  the  Propaganda  allow,  Juch  a  tranjlation 
as  this  from  S.  Chryjbjlom  on  the  priejlhood  ?  "  Why  did 
"  Christ  pour  forth  His  blood :  To  acquire  to  Himfelf  the 
"  Jheep  which  He  gave  in  charge  to  Peter  and  to  his  fuccejforsy'' 
— injlead  of  his  fellows  ?  (ToTg  /aet'  auToii.)f  What  is  the  benefit 
of  bringing  forward  Juch  exclamations  as  thoje  of  the  Six 
Hundred  and  Thirty  at  Chalcedon,  at  the  conclujion  of  the 
leSion  of  S.  Leo's  Epijlle  ?— "  The  faith  of  the  Apojlles  ! 
Anathema  to  thoJe  that  gainjay !  Peter  hath  Jpoken  by  Leo  ! " 
By  the  Jame  rule,  at  the  Jame  Council,  it  might  have  been  held 
that  the  Jee  of  Corinth  pojjejfes  the  primacy  of  the  Church  be- 
cause when  Peter,  bijhop  of  that  Church,  pajjed  over  from  the 
heretical  to  the  orthodox  Jide,  he  was  welcomed  with  Jhouts  of 
"  Peter  holds  the  faith  of  Peter  !" 

Injlead  of  lijlening  to  Juch  forced  dedudions  and  Jlale  argu- 
ments, it  is  far  more  to  the  purpofe  to  attend  to  the  prefent 
teaching  of  the  Eajlern  Church.     Thus  it  is  that  the  text-book 

*  nof'oif  ev<prifA.iZv  <rrifji.fjut.(rn  dva^niraifjiiv  Tlirfoy  teal  naSXov ;  Toi/f  JifjpujuEvouf  to"; 
o-cifjunri,  Kat  nvx/xivovg  ToTf  miv/xairi  ;  toiij  ©e(jx»)puxa;y  Ufiuroa^rarai;,  tov  fxtv,  if  rSir 
'Airoa-To'Kocv  wpoE^app^ovTa,  tov  Ji,  if  I'jrip  rdii  aXKovf  xffTtta.o'ayra.  ;  tovtov(  yap  oyrajf 
a^ia;  adayarov  W^iif  ha^rifxairi  trrKpaw  Xfurrof  o  ©Eof  hfAxy,  6  i^w  to  ^sya  eXsof. 

f  To  (how  that  we  do  our  author  no  injuftice,  we  give  the  original  and 
his  verfions  :  JjaTi  to  aTfjia  o  Xpio-TOf  l^ixj'^v  ]  n  iW  t*  Hfo&ina  KTnTvrai  ravra,  a 
fS  nsTpi)  xai  To7f  /ocet'  alroZ  iYsx.iifi<nv ;  Pourquoi  Jefus-Chrift  verfa-t-il  fon 
fang,  fi  non  pour  reconquerir  ces  ovailles,  qu'il  confia  a  Pierre  et  a/esfuc- 
cejeurs  ? 


264  Primacy  of  S.  Peter. 

of  families,  jchools,  and  univerjities,  the  "  Catechijm  of  Plato," 
Jpeaks  on  the  fubjeS  : — 

The  Church  is  governed  by  the  minifters  of  the  New  Teftament  under 
the  One  Head,  Christ.  The  Church  is  one  well-ordered  and  well-direfted 
communion  :  it  follows  that  it  has  a  government :  a  government,  never- 
thelefs,  not  ambitious  and  tyrannical,  but  gentle  and  fpiritual :  becaufe  it  is 

put  in  truft  with  fouls Of  its  fhepherds,  fome  are  firft  in  authority, 

as  bifhops ;  and  others  fecond,  as  priefts.  Neverthelefs,  the  Head  of  the 
government  of  the  Church  and  of  its  minifters  is  Christ  ;  one,  one  and 
alone  :  fince  as  He  is  the  chief  Captain  and  the  founder  of  His  Church,  io 
alfo  is  He  alone  its  Head  and  Governor,  directing  it  invifibly  with  His 
Word  through  the  Holy  Ghost.  Wherefore  the  Church  cannot  follow 
any  other  than  Christ  and  the  plain  teftimony  of  the  Word  of  GoD,  fo 
far  as  concerns  the  faith. 

This,  It  mujl  be  confejjed,  is  plainer  fenje  than  the  fymbolical 
explanation  which  is  given  in  another  text-book  of  the  Eajlern 
Church,  the  HnSaXjov,  of  the  five  Patriarchates.  "  They  are 
called,"  Jays  this  work  *'  according  to  the  acrojlic  of  their  names 
"  in  the  Greek  language,  Oifcou/xsvr.g  Kd^ai,  Jince  the  K  Jlgnifies 
"  Conjtantinople  ;  A,  Alexandria  ;  R,  Rome ;  A,  Antioch  ; 
**  and  I,  Jerujalem.  But  becau/e  the  firjl  patriarch  of  the 
**  Church  has  apojlatized,  he  of  Conjlantinople  is  now  the  firJl. 
"  After  this,  they  added  the  fifth  patriarch,  him  of  Mojcow ; 
*'  but  that  dignity  now  exijls  no  longer." 

It  is  true  that  this  doSrine  of  the  apojlacy  of  Rome  is  only  a 
dogma  of  the  mojl  violent  JeSion  of  the  Eajlern  Church.  1  he 
whole  communion  is  probably  no  more  accountable  for  it  than  is 
the  Englijh  Church  for  the  belief  of  Jbme  of  her  members  that 
the  Popedom  is  Antichrijl.  Neverthelejs,  in  the  latejl  official 
exposition  of  the  Oriental  faith,  the  reply  of  the  Patriarchs  to 
the  Kncyclic  of  Pius  IX,  the  jame  jlatement  is  made  in  the 
jlrongejl  language.  That  document  which,  as  is  well  known, 
was,  in  faf!,  written  by  ConJIantine  CEconomus,  and  therefore, 
to  a  certain  extent,  represents  the  Rujjian  Church  aljb,  fays,  in 
fo  many  words — that  as  GOD,  in  His  ineffable  wifdom,  per- 
mitted Arianifm  at  one  time  to  extend  itfelf  over  the  greater 
portion  of  the  Chrijlian  world,  ^0  He  has  now  allowed  Rome  to 
extend  her  empire  throughout  the  univerfe.  And  fo  the  Jlory  is 
well  known  of  the  father,  a  refident  in  one  of  the  ijlands  of  the 
Archipelago,  who  was  lamenting  to  his  Bijhop  the  apoflacy  of 
one  of  his  fons  to  Mahometanifm.  "  It  is  indeed  a  heavy  afflic- 
tion," faid  the  prelate ;  "  but  have  you  not  reafon  to  thank 
God  that,  at  all  events,  he  did  not  become  a  Latin  ?  "  No  ; 
it  is  not  by  a  few  detached  pajfages,  and  thofe  generally  taken 
apart  from  the  fenfc  of  the  context,  that  M.  Pitzipios  will  per- 
fuade  his  readers  that  the  EaJlcrn  Church,  on  its  own  principles, 


Purgatory  and  Prayers  for  the  Dead,  265 

is  bound  to  jubmit  to  Rome  ;  and  not  only  Jo,  but  that,  were  it 
not  for  the  inordinate  ambition  of  the  clergy  of  Conjtantinople, 
its  majfes  would  long  ago  have  embraced  the  Wejlern  com- 
munion. It  is  not  fo  :  hijlory  is  againjl  it ;  the  popular  feeling 
of  the  prejent  day  is  againJl  it ;  and  the  experience  of  the  bejt 
and  wijejl  of  the  Latin  mijjionaries  in  the  Eajl  may  ajjure  him 
that  it  is  not  by  an  autocratic  exercije  of  authority  on  the  part 
of  the  See  of  Rome,  not  by  a  Pajloral  of  Pius  IX,  nor  of  any 
other  Pope,  that  the  jubmijjion  of  the  one  Church  to  the  other 
will  be  efieded ;  but  that  it  is  only  by  a  free  and  legitimately 
ajjembled  CEcumenical  Council  that  the  reconciliation  of  one 
with  the  other,  as  equal  bodies,  and  on  equal  terms,  can  be 
brought  to  pajs. 

Let  us  proceed  to  the  jecond  of  our  author's  real  difficulties — 
the  Jubjed  of  purgatory  and  indulgences.  One  never  can  think 
of  this  point  of  dijpute  between  the  two  Churches  without  being 
reminded  of  the  malignant,  yet,  it  mujl  be  confejQTed,  amujmg 
Jheer  of  Gibbon  at  the  quarrel  raijed  on  this  point  betwixt 
Greeks  and  Latins  at  the  Council  of  Florence.  "  With  regard," 
he  Jays,  "  to  purgator}',  both  parties  were  agreed  in  the  belief  of 
*'  an  intermediate  Jlate  of  purgation  for  the  venial  jins  of  the 
"  faithful ;  and  whether  their  jbuls  were  purified  by  elemental 
"  fire,  was  a  doubtful  point,  which,  in  a  few  years,  might  be 
"  more  conveniently  Jettled  on  the  Jpot  by  the  dijputants." 
But,  when  we  find  our  author  bringing  forward  the  univerjal  uje 
of  prayers  for  the  dead  as  an  argument  for  purgatory,  that  is,  in 
the  ordinary  fenje  of  the  word,  one  cannot  but  remember  the 
exclamation  of  the  very  able  author  of  a  work  which  we  noticed 
Jbme  few  years  ago,  ^uelques  Mots  fur  les  Communions  Orien- 
tales :  "  Poor  Latin  !  He  cannot  even  pray  for  a  departed 
"  friend,  according  to  his  own  rationalijlic  principles,  without 
*'  believing  him  to  be  in  penal  fires ! "  Let  us  give  our  author 
the  full  benefit  of  what  he  has  to  Jay  on  the  Jubjed  : — 

The  churches,  both  of  Rome  and  Conftantlnople,  have  never  ceafed,  even 
to  the  prefent  day,  from  faying  both  high  and  low  mafles  for  the  deliverance 
and  the  refrefhment  of  departed  fouls ;  they  have  never  ceafed  to  celebrate 
particular  days  in  commemoration  of  the  dead  ;  on  thofe  days  to  offer  fpecial 
prayers,  and  to  recommend  almfgiving  to  the  poor ;  to  recommend  contri- 
butions to  religious  or  charitable  houfes,  or  offerings  to  churches  on  behalf 
of  the  dead  ;  to  give  indulgences,  or  acts  of  remiffion  for  the  fins  of  the  de- 
parted (in  Greek,  fxiT^ihrtrt^  or  <n;y;^tt,po;^;apT»ai) ;  and,  in  a  word,  to  exercife 
everything  which  has  to  do  with  this  univerfal  belief.  The  very  beggars  in 
the  ftreets  of  Conftantinople  as  well  as  of  Rome,  of  the  whole  Eafl  as  well 
as  of  the  whole  Weft,  relying  on  this  belief,  endeavour  to  obtain  the  com- 
pafTion  of  pafl'ers-by,  by  faying — "  For  the  reft  of  the  foul  of  your  father ! 
For  the  reft  of  the  foul  of  your  mother  !    For  the  refrefhment  of  the  fouls  of 


266  Purgatory  and  Prayers 

your  relations  !    For  the  fouls  of  thofe  who  have  been  dear  to  you  !"     And 
the  like. 

It  is  jcarcely  pqOible  that  any  one,  unlejs  he  choje  to  deceive 
himjelf,  Jhould  confound  the  Jlmple  and  primitive  belief  of  the 
Eajlern  Church  in  this  matter  with  the  later  additions  of  the 
Wejl.  Only  compare  the  ordinary  exprejjions  employed  by  the 
two  communions.  Compare  the  piftures  that  abound  through 
the  whole  of  the  Jbuth  of  Europe  of  the  fouls  in  purgatory, 
identical  in  everything  except  eternity  with  the  tablet  exhibited 
by  Defpair  to  the  Red  Crojs  Knight : — 

To  bring  him  to  defpair,  and  quite  to  quail, 
He  fhowed  him  painted  on  a  table  plain 
The  damned  ghofts  that  do  in  torments  wail ; 
And  thoufand  fiends  that  do  them  endlefs  pain 
With  fire  and  brimftone,  which  for  ever  fhall  remain. 

Compare  alfo  the  dodrine  inculcated  in  Juch  hymns  as  thoje 
of  our  modern  Englijh  Oratorians  : — 

In  pains  beyond  all  earthly  pains, 
Favourites  of  Jesus,  there  they  lie  ; 
Letting  the  fire  purge  out  their  ftains, 
And  worihipping  God's  purity. 
O  Mary !  let  thy  Son  no  more 
His  lingering  fpoufcs  thus  expeft  ; 
His  ranfomed  to  the  Lord  reftore. 
And  to  the  Spirit  His  eleft  ! 

Compare  them,  we  jay,  with  devotions  not  of  ten  years,  but 
of  twelve  or  fourteen  centuries,  Juch  as  theje  in  the  early  Syrian 
Liturgies :  — 

And  at  Thy  fpiritual  and  holy  altar,  O  Lord,  grant  reft,  a  good  me- 
mory, and  felicity  to  all  the  fouls,  bodies,  and  fpirits  of  our  fathers,  brothers, 
and  mafters,  who,  in  whatever  region,  in  whatever  city  or  part  of  the  world 
have  departed,  or  were  fuffocated  in  the  fea  or  in  rivers,  or  died  in  journey- 
ings,  and  of  whom  there  is  no  memory  in  the  churches  which  have  been 
eftabliftied  by  Thee  upon  earth.  Give,  O  Lord,  to  all  of  them  a  good 
memory,  who  have  departed  and  migrated  to  Thee  in  the  orthodox  faith, 
together  with  them  wnofe  names  are  written  in  Thy  Book  of  Life.  And 
to  all  of  them  who,  having  finifhed  the  courfe  of  this  life,  have  appeared 
perfeft  and  illuftrious  in  Thy  prefence,  and,  having  been  fet  free  from  the 
fea  of  their  iniquities,  have  approached  to  Thee,  our  Father  and  Brother 
according  to  the  flcfh  in  this  life,  grant,  O  Lord,  reft  in  that  fpiritual  and 
mighty  bofom.  Give  them  the  fpirit  of  joy  in  the  habitations  of  light  and 
happinefs,  in  the  tabernacles  of  fhade  and  quiet,  in  the  treafures  of  blefied- 
neis,  wherein  every  forrow  is  exiled  afar ;  where  the  fouls  of  the  pious, 
without  any  labour,  await  the  firft-fruits  of  life,.'^nd  the  fpirits  of  juft  men 
in  like  manner  look  forward  to  the  end  of  the  promifed  reward ;  to  that 
region  where  the  labourers  and  the  weary  look  towards  paradife,  and  they 
that  are  invited  long  for  the  wedding-feaft  of  the  celcftial  bridegroom  j 


for  the  Dead.  267 

where  they  that  are  called  to  the  banquet  wait  till  they  may  afcend  thither, 
and  ardently  defire  to  receive  that  new  garment  of  glory  j  where  every  dif- 
trels  is  baniflied,  and  where  joys  are  found. 

Or  again : — 

Remember,  O  Lord,  thofe  alfo  who  have  pleafed  Thee  from  the  begin- 
ning 5  and  efpecially  the  holy,  glorious  Mother  of  God,  and  ever  Virgin 
Mary ;  John  Baptift ;  Stephen,  the  prince  of  deacons  and  proto-martyr ; 
with  the  other  Prophets  and  Holy  Apoftles,  and  pious  fathers,  who  have  de- 
parted. Remember  alfo,  O  Lord,  all  the  departed  faithful  who  have  left 
this  life  and  have  gone  to  Thee.  Receive  thefe  oblations,  which  we  offer  to 
Thee  this  day  for  them,  and  give  them  reft  in  the  bofom  of  blefled  Abra- 
ham. With  the  hope  of  Thy  mercy,  all  the  departed  have  received  reft, 
and  look  for  Thy  mercies,  O  our  God  that  art  to  be  worfhipped.  Vouch- 
fafe  that  they  may  hear  that  quickening  voice  to  call  them  and  bring  them 
to  Thee,  and  that  they  may  be  invited  to  Thy  kingdom.  Grant  alfo  to  us 
a  quiet  departure,  through  Thy  grace ;  and  do  away  our  fins  through  Thy 
mercy. 


Or 


again :  — 


By  the  facrifice  which  we  have  this  day  offered,  may  the  Lord  and  His 
holy  and  eleft  angels  be  appeafed  ;  and  by  it  may  He  beftow  repofe  and 
good  memory  on  His  Mother  and  His  Saints,  and  all  the  departed  faithful ; 
and  principally  on  him  for  whom  and  for  whofe  caufe  this  facrifice  has  been 
offered. 


¥■ 


Or  again : — 


I 


Furthermore,  alfo,  we  commemorate  all  the  departed  faithful  who  have 
departed  in  the  true  faith  from  this  holy  altar,  and  from  this  village,  and 
from  whatever  region,  who  have  in  times  paft  fallen  afleep  and  refted  in  the 
true  faith  and  have  come  to  Thee,  the  Lord  God  of  fpirits  and  of  all  flefh. 
We  afk,  we  befeech  and  implore  Christ  our  GoD,  who  has  received  to 
Himfelf  their  fouls  and  fpirits,  that  through  the  abundance  of  His  mercy. 
He  would  make  them  worthy  of  the  forgivenefs  of  their  offences,  and  the 
remifTion  of  their  fins  ;  and  would  grant  that  both  they  and  we  may  attain 
to  His  kingdom  in  heaven.  Remember  alfo,  O  Lord,  orthodox  priefts  who 
have  departed  this  life — deacons,  fubdeacons,  fingers,  readers,  interpreters, 
chorifters,  exorcifts,  monks,  religious  perfons,  virgins  that  have  obferved 
perpetual  chaftity,  and  thofe  who  have  lived  in  the  world,  who  have  de- 
parted.this  life  in  the  true  faith,  and  thofe  of  whom  each  one  of  us  is  now 
thinking.  Lord  God  of  fpirits  and  of  all  flefh,  remember  all  whom  we 
remember,  who  have  departed  out  of  this  life  in  the  orthodox  faith :  give 
reft  to  their  fouls,  bodies,  and  fpirits,  fetting  them  free  from  the  infinite 
damnation  that  is  to  come,  and  making  them  worthy  of  the  joy  which  is  in 
the  bofom  of  Abraham,  Ifaac,  and  Jacob  :  where  the  light  of  Thy  counte- 
nance fhines ;  whence  grief,  mifery,  and  lamentation  are  banifhed,  and 
impute  not  to  them  any  of  their  fins.  Enter  not  into  judgment  with  Thy 
fervants,  for  in  Thy  fight  fhall  no  man  living  be  juftified ;  nor  is  there  any 
man  free  from  the  ftain  of^n,  or  free  from  defilement  among  men  that  are 
upon  the  earth,  except  thine  only-begotten  Son,  our  Lord  Jesus  Christ, 
alone  ;  through  whom  we  truft  to  obtain  the  remiffion  of  fins  which  is  given, 
for  His  fake,  both  for  ourfelves  and  for  them. 


268      Denial  of  Purgatory  by  the  Oriental  Church, 

If  any  one  choojes,  in  the  face  of  theje  and  innumerable  other 
like  examples,  to  ajjert  that  the  Wejlern  doctrine  of  purgatory 
is  held  by  the  Eajlern  Church,  it  is  difficult  to  fee  the  uje 
of  arguing  with  him  further.  It  is  clear,  in  the  firjl  place, 
that  the  place — call  it  by  what  name  you  will — in  which  the 
Jbuls  of  the  departed  faithful  have  their  prejent  habitation,  is 
held,  throughout  the  whole  of  the  Eajlern  Liturgies,  to  be  a 
place  of  rejl  and  gladnejs,  and  that  there  is  not  one  jingle  allu- 
Jion  to,  or  hypothejis  concerning,  the  "  pains  beyond  all  earthly 
pains,"  which  modern  Latin  writers  have  held  :  in  the  Jecond 
place,  that  their  liturgies  pray  in  exactly  the  fame  terms  for  the 
faints,  and  even,  in  the  earliejl  examples,  for  the  Blejjed  Virgin 
Mary  herfelf,  as  thofe  in  which  they  intercede  for  every  departed 
Chrijlian.  And  an  additional  proof  that  the  do6!rine  of  the 
two  Churches  is  not  identical  may  be  found  in  the  faft  that,  in 
thofe  liturgies  which  have  held  their  ground  among  certain 
Latinizing  portions  of  the  Eajlern  Church,  the  exprejjlons  in 
quejlion  have  been  altered,  fo  as  to  become  more  confonant  with 
Roman  teaching  ;  and  injlead  of  fupplicating  for  the  repofe  of 
the  faints,  they  now  ajk  for  their  intercejjion. 

Our  author  endeavours  to  maintain  the  identity  of  belief  be- 
tween the  two  communions,  by  producing  a  pajjage  or  two  in 
which  the  place  of  departed  fouls  is  named  Catharterion ;  a  faft 
which  proves  nothing  in  the  world  except  (what  no  one  will 
deny)  that  the  Eajlern  Church  believes  that  departed  fpirits, 
from  the  time  of  their  feparation  from  the  body  till  the  day  of 
judgment,  acquire  progrejfive  degrees  of  holinefs,  it  may  alfo  be 
of  happinefs,  and  may  therefore  be  faid  to  pafs  through  various 
jlages  of  purification.  The  word  Catharterion  is  of  very  rare 
ufe  in  Oriental  books  of  devotion ;  but  were  it  the  ejlablijhed 
phrafe,  it  would  no  more  prove  that  the  Greeks  therefore  held 
the  Latin  idea  of  purgatory,  than  their  employment  of  the  ex- 
prejfion  metoufiofis  proves  them  to  hold  the  Latin  do^rine  of 
tranfubjlantiation.  In  the  latter  cafe,  as  is  well  known,  the 
Eajlern  Church  has  authoritatively  declared  that,  while  Jhe  ufes 
the  word  as  a  convenient  one,  Jhe  does  not  ufe  it  in  the  fcholajlic 
fenfe ;  but  firmly  holding,  and  unalterably  teaching,  that  the 
bread  and  wine  are  really,  truly,  and  fubjlantially  changed  into 
the  Body  and  Blood  of  our  LORD,  and  are  therefore  to  be 
adored,  Jhe  leaves  the  manner  in  which  the  change  is  wrought, 
as  regards  all  fuch  quejlions  as  thofe  of  accidents  and  fpecies, 
undefined. 

The  other  argument  relied  on  by  M.  Pitzlpios  is  taken  from 
the  indulgences,  or  moderations,  as  they  are  called  (/oi£TfjoT»TEf), 
given  by  the  Eajlern  prelates  ;  and  more  efpecially  that  remark- 


Indulgences — Vampires.  269 

able  rite  of  the  abjblution  of  the  dead.  A  very  early  example 
of  a  Jimilar  ufage  occurs  in  the  injlance  of  the  Emprejs  Eudoxia, 
the  perfecutrejs  of  S.  John  Chryjbjlom.  The  legend  relates 
that  the  jepulchre  of  that  princejs  was  miraculoujly  Jhaken  with 
an  earthquake  for  thirty-five  years  after  her  death  ;  that  when 
the  relics  of  the  faint  were  tranjlated,  under  Theodojius  the 
Younger,  to  Conjlantinople,  that  emperor  dejired  the  patriarch 
S.  Produs  to  offer  the  liturgy  for  the  repoje  of  his  mother; 
and  that  when  that  prelate  came  to  the  words,  "  Peace  to  the 
people  !  Peace  to  Eudoxia!"  the  trembling  of  the  earth  ceajed, 
and  never  afterwards  occurred. 

Other  tales  of  a  Jimilar  chara£!er  are  to  be  found  in  Oriental 
hijlory,  but  they  have  no  more  to  do  with  any  belief  in  a  Latin 
purgatory  than  our  popular  traditions  of  haunted  houjes,  or 
jpirits  that  "  walk,"  prove  our  poor  people  to  hold  the  Roman 
dogma.  As  the  abjblutions  of  the  dead  are  explained  by  the 
bejl  writers,  they  mean  nothing  more  than  a  declaration  to  others 
either  that  the  deceafed  would  have  died  in  the  communion  of 
the  Church,  or  with  the  open  profelJion  of  repentance,  had  time 
and  /pace  been  allowed.  For  it  is  certain  that  prayers  are  aljb 
faid  in  the  Eajl  for  thoje  who  are  held  to  be  lojl  (a^w^/tr^fvoi), 
and  to  have  become,  as  the  popular  Juperjlition  goes,  "  kata- 
khanades,"  "  vrukolakai,"  or  vampires,  to  the  effefl  that  it  may 
pleaje  GOD  that  their  bodies  Jhould  return  to  dujl ;  it  being 
held  that,  in  the  caje  of  thoJe  who  have  died  under  the  ban  of 
the  Church,  a  part  of  their  punijhment  conjijls  in  the  indijjolu- 
bility  of  their  corpfe. 

We  will  now  turn  to  another  portion  of  our  author's  work. 
In  its  jecond  portion  he  relates,  at  considerable  length,  the  a^s 
of  the  Council  of  Florence,  and  expofes  with  Jbme  ability  the 
impojjibility  of  any  general  Council  of  the  Eajl  having  been 
held  at  Conjlantinople  jubfequently  to  that  Synod,  and  pre- 
vioujly  to  the  fall  of  the  Byzantine  empire,  in  which  the  aft  of 
reunion  was  Jblemnly  repealed.  Long  before  him,  Lequien  had 
proved  that  the  afts  of  that  pretended  Council  bore  on  their  very 
face  evident  tokens  of  impojlure.  Thence  our  author  argues 
that  the  reunion,  having  been  formally  accepted  by  the  Eajl  as 
well  as  the  Wejl,  is  jlill  binding  on  both.  But,  in  real  truth, 
there  was  no  necejjity  for  any  juch  Eajlern  Council  to  repudiate 
the  union  ;  an  union  in  which,  under  the  mijerable  prejjure  of 
circumjlances,  and  under  the  hope  of  at  any  rate  jlaving  off  the 
fall  of  the  imperial  city,  the  Greeks  gave  up  everything,  and 
received  nothing  in  return.  It  was  received  with  one  burjl  of 
dijapprobation  throughout  the  whole  of  the  Oriental  communion  ; 
and  the  hero  of  the  day  was  then,  and  is  jlill,  Mark  of  Ephejus, 


270  '^he  '■^Eighth  CEcumenical  Council.*^ 

the  uncompromijing  opponent  of  Latinifm,  and  of  the  union. 
It  IS  impojjible  to  think  of  the  Council  of  Florence,  which,  with 
all  its  failures,  was  certainly  a  memorable  ajjcmbly,  without 
being  Jlruck  with  the  enormous  conjequences  which  Jbmetimes 
hinge  on  apparently  trivial  circumjlances.  Had  the  Eajlern 
prelates  joined  the  Council  of  Bajle  injlead  of  that  of  Ferrara, 
probably  the  whole  Jlate  of  Clarijlendom  would  have  been 
changed.  Even  jingle-handed,  the  Fathers  of  Bajle  had  very 
nearly  accomplijhed  "  the  reformation  of  the  Church,  its  head 
and  members,"  and  depojed  Eugenius,  as  their  predecejjbrs  of 
Conjlance  had  depofed  Gregory  XII.  and  John  XXII.  If  they 
fo  nearly  jucceeded  when  the  balance  of  Papal  power  had  re- 
ceived juch  an  increafe  by  the  arrival  of  the  Greeks,  their 
Juccejs  mujl  have  been  abfolutely  certain  had  that  balance  been 
thrown  on  their  own  jide.  And  to  what  remarkable  conje- 
quences might  their  own  oppojition  to  Ultramontanijm,  jlrength- 
ened  a  thoufandfold  as  it  would  have  been  by  the  intermixture 
of  Oriental  prelates  among  them,  have  given  rije  in  the  future 
dejlinies  of  Europe  and  its  future  hijlory  of  the  Church  !  And 
this  great  quejlion  was  jblved — by  what  ? — ^by  the  juperior 
jwiftnejs  of  the  Papal  galleys  over  thoje  employed  by  the 
Council.  Both  commanders  had  orders  to  jink,  if  they  could, 
their  rivals  in  the  pajjage  ;  and  it  was  on  the  juperior  jkill  of 
Condolmieri,  the  Papal  admiral,  that  the  fate  of  Chrijlendom 
hung.  One  remarkable  circumjlance  connected  with  the  Council 
is  not  generally  known,  and  it  would  not  have  juited  our  author's 
purpoje  to  mention.  The  firjl  edition  of  the  Afts  of  the  Synod 
that  were  publifhed  entitled  it  the  Eighth  CEcumenical  Council : 
the  Church  of  Rome  thus  tacitly  allowing  that  the  Synods  be- 
tween the  fecond  of  Nicxa  and  that  had  no  claim  to  the  title  of 
univerjal.  * 

But  although  it  is  very  true  that  no  general  Council  of  the 
Eajl  did  immediately  repudiate  the  union,t  our  author  forgets, 
or  finds  it  convenient  not  to  remember,  that  a  general  Oriental 
Council  has  been  held  jince,  which  completely  ajfumes  the  jepa- 
ration  of  the  two  Churches.  We  refer,  of  courje,  to  that  of 
Bethlehem,  in  1672,  taken  in  connexion  with  that  of  Jajfy, 
which  immediately  preceded  it.  Though  Jeveral  of  the  Fathers 
who  ajfijled  at  each,  including  the  patriarch  Dojitheus  himjelf, 
were  jujpeftcd  of  Roman  tendencies,  nothing  is  more  clear  than 


*  [See  "  The  Hiftory  of  the  Council  of  Florence,"  tranflated  from  the 
Rusf,  [by  Mr.  Popoff.     Mafters,  1861.] 

t  [At  the  fame  time,  the  Eaftcrn  patriarchs  did,  unitedly,  before  the 
fall  of  Conftantinople,  repudiate  the  Council.] 


The  Reiz  Effendi  on  the  Mixed  Chalice.        27 1 

that  the  whole  Jpirit  of  both  Councils  repudiated  every  idea  of 
the  reunion  at  Florence  then  exijling. 

It  is  only  natural  that  a  Uniat  like  our  author  Jhould  make 
the  mojl  of  the  great  corruptions  and  dijbrganization  which  un- 
doubtedly exijl  in  the  mutilated  and  dijmembered  Church  of  the 
Eajl.  He  dwells  principally  on  two  ;  the  Jecular  power — or, 
as  he  calls  it,  tyranny — exercifed  by  the  Eajlern  bijhops  over 
thoje  of  their  own  rite,  and  the  final  appeal  in  Jbme  eccle/iajlical 
quejlions  lying  in  a  MujQTulman  court.  On  the  latter  point,  he 
tells  a  Jlory  which,  whether  true  or  not,  is  at  leajl  amujmg ;  and 
if  we  tranjlate  the  Vizier's  court  into  the  Privy  Council,  and  the 
Armenians  and  Greeks  into  the  Bijhop  of  Exeter  v.  Gorham, 
or  Ditcher  v.  Denijbn,  we  may  learn  a  ujeful  lejjon  for  our- 
jelves.     He  writes  : — 

"  That  is  to  Jay,  the  Ottoman  government  (which  cannot 
**  judge  any  affairs  upon  other  principles  than  thoJe  of  the 
"  Koran)  is  the  authority  which  ought  to  judge  and  decide  in 
**  final  appeal,  religious  quejlions,  and  explain,  define,  and  Jblve 
"  all  the  doubts  and  dijcujjions  of  the  Eajlern  patriarchs,  when 
*'  they  cannot  agree  among  them/elves  in  the  exercije  of  their 
"  funftions.  Indeed,  we  have  had  a  very  jlriking  example  of 
"  this  fort  of  jurijdiflion.  About  fifty  years  ago,  the  Clergy  of 
"  the  Oriental  rite,  and  thoje  of  the  Armenians,  dijputed  at  Con- 
"  jlantinople,  accujing  each  other  of  having  corrupted  the  cuf- 
*'  toms  of  the  Chrijlian  religion.  The  former  accujed  the  latter 
"  of  not  mixing  water  with  the  wine  which  they  ujed  in  the 
"  Holy  Sacrament ;  and  the  Armenians  accujed  thofe  of  the 
"  Oriental  rite  becauje  they  made  uje  of  it ;  the  dijpute  increajed, 
"  and  at  lajl,  according  to  the  exijiing  rules,  the  affair  was  brought 
"  before  the  Reiz  Effendi  of  that  epoch.  The  Mujjulman 
*'  minijler,  after  having  heard  the  complaints  of  the  two  parties, 
"  pronounced  the  following  jentence : — *  ^ine  is  an  impure  liquor^ 
"  '  accurfed  and  forbidden  by  the  Koran  ;  it  ought  not^  therefore, 
*'  *  to  be  employed  at  all;  why  do  you  not  ufe  pure  water?'  " 

It  will  be  well  that  we  jhould  give  a  glance  at  the  affairs  of 
the  Conjlantinopolitan  Church  immediately  after  the  capture  of 
the  city  by  the  Turks.  The  GEcumenical  throne  was  then  va- 
cant, and  Mahomet  II.  was  at  a  lojs  how  to  treat  with  the  vajl 
body  of  Chrijlians  which  abounded  in  his  new  empire.  He  in- 
quired for  the  patriarch,  not  knowing  of  the  vacancy  of  the  jee  ; 
and  on  being  apprijed  of  it,  gave  orders  that  the  Chrijlians 
Jhould  proceed,  according  to  their  ufual  cujlom,  to  the  choice  of 
his  Juccejfor.  They  obeyed,  and  the  eleflion  fell  on  George 
Scholarius,  who  had  dijlinguijhed  himjelf  at  the  Council  of 
Florence  by  his  promotion  of  the  union,  and  who  took  the  name 


272  Conjiantinople  after  1453. 

of  Gennadius.  The  Sultan  rejblved  on  invejling  the  patriarch 
eled,  as  the  Chrijlian  emperors  had  done  ;  and,  accordingly, 
Jeated  on  his  throne,  delivered  the  pajloral  Jlaff  to  him,  and  a 
mantle,  with  the  words  pronounced  in  Greek,  "  The  HOLY 
"  Trinity,  which  has  given  me  the  empire,  eleSs  thee,  by  me, 
"  Archbijhop  of  Conjiantinople,  New  Rome,  and  CEcumenical 
"  Patriarch."  At  the  jame  time,  he  gave  him  unlimited  jurif- 
diftion  over  the  temporal  as  well  as  the  Jpiritual  affairs  of  the 
members  of  his  Church  ;  and,  at  the  emperor's  requejl,  Genna- 
dius drew  up  an  epitome  of  the  principles  of  the  Chrijlian  reli- 
gion, which  he  prejented  to  Mahomet.  Now,  Pitzipios  argues 
that  the  union  of  Florence  did  bona  fide  fubjijl  during  the  patri- 
archate of  this  ecclejiajlic  ;  that  if  he  did  not  requejl  his  confir- 
mation from  the  Pope,  it  was  becauje  he  feared  to  irritate  the 
Sultan ;  and  that  if,  in  his  principles  of  the  Chrijlian  religion, 
he  made  no  reference  to  the  necejQity  of  communion  with  Rome, 
it  was  becauje  the  Papal  See  was  engaged  in  the  mojl  vigorous 
efforts  for  the  re-ejlablijhment  of  the  Byzantine  empire ;  as,  for 
example,  when  Pius  II.  convoked  a  Council  at  Mantua  for  that 
purpofe  in  1459,  °^  when,  three  years  earlier,  the  Turkijh  army 
of  160,000  men  had  Juffered  a  dijgraceful  defeat  from  Hun- 
niades  and  the  Papal  Mijjionary  S.  John  Capijlran.  But  there 
does  not  Jeem  any  reajbn  to  regard  Gennadius  as  any  further  a 
Roman  partizan  than  as  he  might  hope  for  Wejlern  aid  by  pur- 
Juing  a  temporijing  policy  ;  and  it  is  certain  that  Mark  of 
Ephefus,  the  undaunted  defender  of  the  Oriental  faith,  would 
have  denounced  the  new  Patriarch  as  inclined  to  the  Latin  com- 
munion, had  Juch  been  the  caje.  To  Gennadius  Jucceeded  IJl- 
dore  II,  who  held  the  Jee  but  a  very  Jhort  time;  to  him  Joa- 
Japh  I,  Jiirnamed  Cocas^  or  CufaSy  who,  after  various  dijputes 
with  his  Clergy,  was  banijhed  by  the  Sultan  ;  and  to  him  again, 
Mark  I,  Jiirnamed  Xylocarahes.  Theje  four  were  legitimately 
and  canonically  elefled  as  their  predecejfors  had  been  ;  but  after 
that  time  began  the  fyjlem  of  Jimony,  which  has  infliSed  Jo  Je- 
vere  a  wound  on  the  difcipline  of  the  Church  of  Conjiantinople. 
M.  Pitzipios  relates  the  hijlory  as  a  Latin ;  but  there  is,  unfor- 
tunately, only  too  much  truth  in  his  narration: — 

In  the  year  14.67,  a  fimple  monk  of  Trebizond,  named  Symeon,  made 
ufe  of  fimony  in  the  nomination  of  the  patriarch.  This  villain  had,  in  the 
court  of  the  Sultan,  fome  friends  among  his  countrymen  who  had  embraced 
Iflamifm  fmce  the  taking  of  Conftantinople ;  he  fucceeded,  through  their 
intervention,  in  buying  the  patriarchal  fee,  by  offering  to  the  government  an 
annual  tribute  of  i,oco  ducats;  and,  moreover,  on  condition  of  renouncing 
the  penfion  which  the  patriarchs  had  till  then  received  from  the  public 
treauire.  But  the  following  year,  Dionyfius,  Bifhop  of  Philippopolis,  en- 
joying the  proteftion  of  the  Sultan's  mother,  increafed  the  patriarchal  tri- 


Origin  of  Simoniacal  EleEiions  to  CEcumertical  Throne,    2y2 

bute  to  2,000  ducats,  and  having  caufed  Symeon  to  be  depofed,  he  became 
himfelf  Patriarch  of  Conftantinople.  A  Sei-vian,  named  Raphael,  a  vulgar 
and  dilfipated  man,  who  pafled  his  life  in  taverns  and  in  other  public  places, 
found  means  of  offering  the  government  to  add  to  the  tribute  of  2,000 
ducats,  a  fum  of  500  ducats,  payable  at  one  time,  as  a  prefent  for  each 
new  nomination ;  and  having  caufed  Dionyiius  to  be  driven  away,  he  occu- 
pied, in  his  turn,  the  patriarchal  fee  of  Conftantinople.  From  this  time,  the 
annual  tribute  of  the  patriarch  was  fixed  at  2,000  ducats,  and  500  ducats 
as  a  prefent  to  the  government  for  the  nomination  of  each  new  patriarch. 
In  the  meantime,  thefe  wolves  in  (heep's  clothing,  ftruggling  to  feize  upon 
the  patriarchal  dignity,  in  order  to  procure  the  means  of  fucking,  like  vam- 
pires, the  blood  of  thefe  unfortunate  Chriftians,  foon  caufed  the  annual  tri- 
bute of  the  patriarch  to  amount  to  3,000  ducats,  and  500  ducats  prefent  to 
the  Ottoman  government  for  each  new  nomination,  Befides  this  fum,  there 
were  others  alfo,  much  more  confiderable,  which  they  paid  to  the  powers  of 
the  day,  to  the  eunuchs  of  the  palace,  and  the  favourite  women ;  to  the 
janiflaries,  to  the  Jewifh  bankers  in  favour  with  the  Turks  j  to  the  fervants 
of  the  great,  and  to  all  the  moft  vile  intriguers  who  could  favour  in  any  way 
their  efforts  to  occupy  this  eminent  polt.  The  unhappy  Chriftian  people 
paid  by  their  fufferings  and  their  toils  all  thefe  enormous  fums  to  procure  for 
themfelves  tyrants  and  torturers. 

The  patriarch,  in  concert  with  his  Council,  or  Synod,  endeavoured  alfo 
to  obtain  the  right  of  naming  arbitrarily,  and  without  obferving  any  of  the 
Canons  of  the  Church,  all  the  biftiops,  and  even  all  the  curates.  The  fame 
fyftem  of  plunder  was  employed  in  the  choice  which  he  made  of  the  fpiritual, 
at  the  fame  time  temporal  paftors,  which  this  foi-difant  chief  of  the  Eaftern 
Church  gave  to  this  unfortunate  flock.  Neveithelefs,  very  often  the  bifhops 
found  it  more  advantageous  to  purchafe  their  fee  through  the  intervention  of 
fome  powerful  perfon,  or  fome  courtezan,  than  diredlly  from  the  patriarch. 

Even  the  Turks  were  fo  much  ftruck  by  the  infamous  conduft  of  the 
patriarchs  and  higher  clergy  of  Conftantinople,  that  the  Sultans  no  longer 
themfelves  gave  the  new  patriarch  the  inveftiture  with  attributes  of  his  dig- 
nity. It  was  the  Grand  Vizier  who  fubfequently  filled  this  office  ;  he  caufed 
the  new  patriarch  to  be  invefted  before  him  with  a  cloak,  recommended  him 
to  love  and  proteft  the  people  who  were  confided  to  him,  to  keep  them 
faithful  to  the  government,  and  to  dire6t  them  like  a  true  paftor.  After  this 
ceremony  he  difmiffed  him,  and  the  new  patriarch  returned  to  his  refidence, 
accompanied  by  fome  janiffaries.  This  ceremony  is  fcrupuloufly  obferved 
to  the  prefent  day. 

"  The  Ottoman  government,"  fays  our  author,  in  a  note, 
"  deprived  the  patriarchs  of  Conjlantinople  of  the  honour  of  in- 
*'  vejliture  by  the  Sultan,  at  the  ignominious  death  of  Parthe- 
"  nius  III.  in  1657."  Would  not  any  one  think,  taking  this 
note  in  context  with  what  has  been  quoted  before,  that  it  was  on 
account  of  Jbme  great  crime  on  the  part  of  the  patriarch  that 
this  cujlom  had  been  interrupted  ?  The  real  fa^  being  that 
Parthenius  was  mojl  unjujlly  accujed  of  a  treajbnable  correjpond- 
ence  with  the  TJar,  Michael  Theodorovitch,  and,  without  any 
form  of  trial,  was  hung  at  the  gate  called  Barnak-capi.  In  like 
manner,  jbme  fourteen  years  before,  Cyril  Lucar  had  perijhed  by 
the  Sultan's  order ;  and  in  our  own  times  a  jimilar  tragedy  was 
enafled,  when  the  aged  and  venerable  patriarch  was  hung  in  his 

T 


274    Origin  ofSimoniacal EleSlions  to  CEcumenical  Throne. 

epifcopal  robes  at  the  door  of  his  own  houje  in  182 1,  on  occa- 
Jion  of  the  Greek  war  of  liberation. 

It  is  not,  then,  to  be  wondered  at,  that,  expofed  to  deposition 
as  an  ordinary  punijhment,  and  occajionally  in  danger  of  death 
itjelf,  CEcumenical  patriarchs  jhould  have  exhibited  a  blind  Jub- 
J*erviency  to  the  will  of  their  Mahometan  lords.  Add  to  which, 
that  there  came  down  to  them,  from  the  times  of  the  Byzantine 
empire,  as  Jlrong  a  tradition  of  pajQlve  obedience  and  non-reji]"- 
tance  as  the  non-jurors  inherited  from  their  predecejjbrs,  the 
divines  of  the  Stuarts.  Neverthelejs,  there  have  been  noble  ex- 
amples of  rejblute  opposition  to  the  will  of  the  Sultan ;  and  not 
the  leajl  remarkable  of  theje  occurred  at  the  beginning  of  the 
RujOlan  war.  At  that  time,  when  there  was  conjiderable  fear  of 
a  Chrijlian  outbreak  in  Conjlantinople,  and  throughout  Turkey 
in  Europe, — an  outbreak  which  would  beyond  meajure  (on  the 
modern  principle  of  non-interference)  have  perplexed  the  allies, 
— it  aljb  happened  that  a  practical  difference  had  arijen,  as  we 
have  jeen,  between  the  Church  of  Conjlantinople  and  that  of 
Rujjia  on  the  validity  of  Latin  baptijm.  The  Turkijh  minijlry, 
availing  itjelf  adroitly  of  the  difpute,  and  not,  we  fear,  unjeconded 
by  the  influence  of  Lord  Stratford  de  Redclyffe,  propojed  to  the 
then  patriarch,  Anthimus,  to  ijOfue  a  formal  declaration  that 
Rujjia  had  Jevered  itfelf  from  the  orthodox  Church,  and  that 
the  religion  for  which  Jhe  profejjed  to  be  fighting  was  not  the 
religion  of  Conjlantinople.  "  No,"  Jaid  Anthimus,  "  I  am 
*'  ready,  if  need  be,  to  lay  down  the  patriarchate,  but  Juch  a  de- 
"  claration  I  will  never  make."  And  his  condufl  is  dejerving 
of  the  higher  commendation,  becauje  it  is  well  known  that  Con- 
jlantinople has  always  regarded,  firjl  the  patriarchate  of  Mojcow, 
and,  Jubjequently,  the  holy  governing  Synod  of  all  the  Rujfias, 
with  Jbme  natural  degree  of  jealoujy.  How  far  this  boldnejs 
of  His  Holinejs  was  remembered  by  thoje  whom  it  offended,  and 
led  to  his  depofition,  is  a  different  quejlion. 

At  the  Jame  time  it  cannot  be  denied  that  the  Jyjlem  of  the 
Pefcejiuniy  the  gratuity  demanded  by  the  Sublime  Porte  at  the 
nomination  of  every  patriarch,  has  led  to  the  mojl  di/ajlrous 
conJ*equences.  ThoJe  who  have  not  freely  received  have  in  their 
turn  been  unwilling  freely  to  give.  And  making  all  allowance  for 
the  exaggeration  of  the  pidure  which  Pitzipios  draws,  here 
again,  aljb,  we  mujl  confcjs  there  is  too  much  truth  in  the  follow- 
ing pifturc  : — 

"  The  metropolitans  of  Chalcedon,  Ephefus,  Derki,  Hera- 
"  clia,  Cyzicus,  and  Nicomedia,  are  of  the  number  of  the  eight 
"  metropolitans  who  are  members  by  right  of  the  Supreme 
**  Council  or  Holy  Synod  of  the  patriarchate  of  Conjlantinople. 


Holy  Patriarchal  Synod.  275 

"  They  have  in  their  hands  the  adminijlration  of  all  the  Church 
"  of  the  Oriental  rite  in  Turkey,  the  funds  of  the  general  com- 
"  munity  of  Chrijlians  of  this  rite,  and  that  of  the  provinces  of 
"  the  Jame  rite,  inhabitants  of  the  Ottoman  empire  ;  they  only 
"  can  be  Ephori,  ox  agents,  of  all  the  other  bijhoprics  of  the 
"  provinces  of  Turkey  which  belong  to  the  jurijdidion  of  the 
"  Church  of  Conjlantinople  ;  they  only  can  aljo  ejlablijh  banks, 
*'  called  by  them  l(po^iKai  Haa-aai,  give  letters  of  exchange,  and 
"  tranfaS  other  Jimilar  bujinejs  of  a  banker,  with  their  clients, 
*'  clergy,  people,  Jews,  and  foreign  merchants  of  every  nation. 
"  They  have  aljb  by  dijlinflion  the  qualification  of  Peers  and 
'*  Senators^  or  Primates  (laoKva/xoi  jca)  ys^ovrsg),  and  the  title  of 
*'  a-EBaa-fCicoTarog,  which  is  considered  equal  to  that  of  the  Eminence 
"  of  the  Cardinals  of  the  Church  of  Rome.  Theje  metropoH- 
"  tans  had  anciently  theje  high  ranks  and  privileges,  (which  have 
"  been  for  this  reajbn  afterwards  confirmed  by  the  Sublime 
"  Porte,  on  the  foundation  of  a  regulation  propofed  by  the 
"Patriarch  Samuel  in  1740,)  becaufe  their  Jees  were  formerly 
"  illujlrious  cities,  or  chief  towns  of  great  provinces.  But  now 
*'  Chalcedon,  Ephejus,  Derki,  Heraclia,  Cyzicus,  and  Nicome- 
"  dia,  on  account  of  political  changes,  are  nothing  more  than 
"  villages,  or  little  hamlets.  Now,  if  the  principle  is  admitted, 
"  that  the  political  change  of  a  country  ought  to  affeS  the  hier- 
"  archical  order  of  its  ecclejiajlical  fee,  the  above-mentioned  Jlx 
"  eminent  bijhoprics  ought,  jince  the  decay  of  the  cities  of  their 
"  own  jees,  to  give  up  their  juperior  rights,  as  well  as  their  titles 
"  and  privileges,  to  the  Bijhops  of  Smyrna,  Candia,  TheJJalo- 
*'  nica,  Joannina,  Chios,  Samos,  Rhodes,  Mitylene,  and  thofe 
"  other  cities  which  are  the  mojl  illujlrious  and  the  mojl  populous 
"  of  the  exijling  cities  of  the  Eajl.  Neverthelejs,  the  bijhops 
"  of  theje  adually  great  and  illujlrious  cities  only  reckon  in  the 
"  hierarchical  order  (which  is  aded  upon  in  the  prejent  day  in 
"  the  Church  of  Conjlantinople,)  fifteen,  twenty,  and  thirty 
"  degrees  below  the  above-mentioned  privileged  eminent  metro- 
"  politans,  although  the  fees  of  the  latter  are  no  more  than 
"  villages.  They  preferve,  however,  intaiS  and  entire,  all  their 
"  ancient  rights  and  privileges,  becaufe  the  Church  of  Conjlanti- 
'*  nople  acknowledges  and  fupports  the  immutable  principle  that 
"  things  divine  are  not  to  be  regulated  according  to  the  changes  of 
"  things  human." 

Or  again  : — 

*'  This  fund  was  firjl  created  to  provide  for  the  fines  which 
"  the  local  authorities,  and  more  often  private  Mujfulmans,  ex- 
*♦  aSed  in  the  time,  of  the  Janijfaries,  from  indigent  Chrijlians 


276  Commijfion  of  Debts. 

"  under  various  pretexts.  They  are  of  two  different  kinds  :  the 
"  fund  of  the  general  community  of  all  Chrijlians  of  the  Oriental 
"  rite  in  the  Ottoman  empire,  and  the  fund  of  the  provinces  of 
"  Chrijtains  of  the  Jame  rite,  which  was  created  alfo  for  the  fame 
"  end.  Theje  funds  are  both  adminijlered  by  theje  privileged 
"  metropolitans,  and  Jbme  of  the  laity,  chojen  from  among  the 
"  old  Jervants  of  their  Eminences.  Theje  individuals  form  a 
*'  jbrt  of  band  of  robbers,  called  by  courtefy,  '  Commijfton  for 
"  the  debts  of  the  National  Community!''  The  capital  of  the/e 
"  funds  is  formed  of  fums,  greater  or  Jmaller,  especially  the  fund 
"  of  the  general  community,  contributed  by  all  the  Chri/Hans  of 
"  the  Ottoman  empire,  under  the  titles  of  legacies,  gratifications, 
'' aids,  fines,  &c.,  and  loans  which  their  Eminences,  and  even 
"  the  bijhops  of  the  provinces,  make  in  the  name  of  the  com- 
"  munity  and  of  the  provinces.  The  people  are  rejponjlble  for 
*'  the  extinction  of  this  debt :  their  Eminences  aljb  would  render 
"  them  an  exaft  account  of  the  employment  of  the  enormous 
"  Jums  which  fell  into  their  hands,  as  well  as  of  thoje  which  they 
"  borrow,  if  unfortunately,  and  through  the  ordinary  malevolence 
"  of  the  devil,  the  flames  of  various  conflagrations  did  not  de- 
"  vour  from  time  to  time  all  the  archives  of  the  CommijQion,  and 
"  if  prudence  did  not  oblige  theje  excellent  pajlors  never  to  mark 
"  in  the  documents  of  the  CommiJJion  either  the  names  of  the 
"  different  MuJJulmans  to  whom  they  continually  give  conjider- 
"  able  Jums  as  a  prejent,  or  the  eircumjlances  in  which  theje  pre- 
"  Jents  are  given.  What,  then,  do  thefe  good  people  know  of 
"  the  dejlination  of  the  fums  which  they  offer,  and  of  thofe 
**  which  are  borrowed  at  their  expenfe,  and  which  one  day  they 
"  will  have  to  pay  afecond  time  for  the  extinftion  of  that  debt  ? 
«*  All  that  the  people  know  of  this  debt  is,  that  in  183011 
**  amounted  to  the  fum  of  400,000  piajlres,  and  that  fince  that 
*' time  till  the  year  1851,  though  there  no  longer  exijled  in 
«*  Turkey  either  J anijfaries  or  pecuniary  fines  on  the  part  of  the 
"  local  authorities,  or  of  private  MuJJulmans,  the  fum  of  this 
"  debt  fuddenly  rofe  to  the  extraordinary  amount  of  7,000,000 
"  piajlres  ! ! !  Doubtlefs,  it  is  not  to  fuch  adminijlrators  that 
"  the  Lord  will  fay — ^  Well  done,  good  and  faithful  fervant ; 
*'  'thou  hajl  been  faithful  over  a  few  things,  I  will  make  thee  ruler 
*'  *over  many  things:  enter  thou  into  the  joy  of  thy  LORD.'  " 
*'  The  aforefaid  eight  eminent  metropolitans  have  Jhared 
**  among  themfelves  for  about  fixty  years  the  fuperintendence 
"  and  the  protedion  of  the  other  134  bijhops  of  the  provinces, 
**  of  which  they  call  themfelves  Ephori.  The  number  of  the 
*'  bifhops  of  the  provinces  that  each  metropolitan  Ephor  has 
"  under  his  fuperintendence,  or  efpecial  but  oflicial  proteftion,  is 


The  Future  Union.  277 

"  very  variable.  It  is  not  regulated  by  any  relation  or  propor- 
"  tion  ;  it  depends  abjblutely  on  the  Jkill  and  addrefs  of  the 
**  metropolitan  Ephor,  or  the  temporal  influence  of  the  protedor, 
"  or  ajjociate  of  this  Ephor,  who  is  always  one  of  the  lay  Chrif- 
*'  tians  in  favour  with  the  Ottoman  Porte.  Thus,  there  are 
"  Ephori  who  have  had  at  certain  times  a  clientage  of  from 
**  thirty  to  forty  bijhops.  Theje  metropolitan  Ephori  alone  have 
"  the  right  of  forming  the  above-mentioned  banks.  Each  has 
"  his  Ephoric  funds.  The  capital  of  thefe  funds  is  compofed  of 
**  the  pence  of  widows  and  orphans,  and  others  of  the  people, 
"  from  whom  their  Eminences  borrow." 

The  lajl  portion  of  our  author's  work  is  devoted  to  a  con- 
Jlderation  of  the  pojjibility  and  praflicability  of  a  union  between 
the  two  Churches.  He  lays  down  three  preliminaries  as  necej"- 
jary  to  jiich  an  end.  The  firjl  is,  a  clearing  up  of  the  abjurd 
mijlakes  which  exijl  on  the  one  Jide  and  on  the  other  with  reJpeS 
to  the  Communion ;  the  Jecond,  the  complete  emancipation  of 
Eajlern  Chrijlians  from  the  temporal  power  of  the  Patriarch  of 
Conjlantinople ;  the  third,  the  re-adjujlment  of  the  hierarchical 
Jyjlem  of  the  Eajl  in  agreement  with  the  requirements  of  the 
prefent  age. 

It  is  very  eajy  to  fee  one  jide  of  any  quejlion.  Our  author 
forgets  to  take  into  conjideration  the  re-adjuJlment  of  the  Wejlern 
fyjlem,  at  leajl  equally  necejjary  before  any  true  union  can  be 
realized.  For  conjider  :  let  us  imagine,  for  one  moment,  that  a 
doSrinal  union  between  the  two  Churches  were  to-morrow  to 
take  place  ;  how  would  Rome  find  herfelf  Jituated  with  rejpefl 
to  the  patriarchal  fyjlem,  which  the  Orientals  regard  as  the 
bafis  of  the  whole  government  of  the  Church  ?  In  the  firjl  place, 
Antipatriarchs  of  Conjlantinople,  Alexandria,  Antioch,  and 
Jerufalem,  perfonages  whofe  chief  fundion  appears  to  be  to 
fwell  the  ranks  of  procef[ions  at  Rome,  or  to  figure  with  the 
greater  lujlre  as  cenfors  of  books.  Here  is  a  difficulty  to  begin 
with  ;  but  this  is  only  the  commencement.  Next,  having  already 
a  Roman  Patriarch  of  Antioch,  we  have  alfo  a  Roman  Patriarch 
of  the  Jacobites,  a  Roman  Patriarch  of  the  Nejlorians,  and, 
befides  all  this,  a  Spanijh  ecclefiajlic  with  the  title  of  Patriarch 
of  the  Indies  ;  and  add  to  thefe  four,  a  Patriarch  of  the  Maron- 
ites.  All  thefe  are  recognized  and  dijlindl  officials,  whofe 
functions  have  merely  had  their  rife  in  that  piecemeal  fyjlem 
of  profelytifm  which  the  Roman  mijfionaries  have  adopted. 
Surely,  before  it  could  be  expelled  that  the  orthodox  Patriarch 
of  Antioch  could  come  into  the  communion  of  Rome,  thefe  other 
pretenders  to  his  fee  mujl  be  fwept  away  and  aboHJhed.  Add 
to  this,  the  further  complication  of  the  Patriarchs  of  Venice  and 


278  Eajiern  Rights  and  Liturgies. 

Lijbon — titles  which  naturally,  and  indeed  rightly,  would  give 
the  deepejl  offence  to  the  Oriental  Church.  It  is  all  very  well 
for  M.  Pitzipios,  and  Jiich  as  he,  to  point  out  the  Eajlern  re- 
forms which  would  be  necej^fary  before  any  union  could  take 
place  ;  but  it  is  equally  natural  that  Oriental  divines  Jhould 
have  their  eyes  open  to  the  crying  abujes  of  the  Roman  hier- 
archical fyjlem  in  the  Eajl,  and  Jhould  Jet  down  theje  as  their 
preliminaries  for  the  intercommunion  of  the  Churches. 

Then,  with  rejpefl  to  Eajlern  rites  and  liturgies.  We  will 
give  our  author  the  advantage  of  excujing  what  he  conjiders  the 
faults  of  Rome  in  this  rejpefl  in  his  own  words. 

It  is  true  that,  for  fome  time,  circumftances  arifing  from  the  anomalous 
ftate  of  the  Eaftern  Chriftians,  have  caufed  the  unchangeable  fyftem  of  the 
Church  to  be  mixed  up  with  the  different  manners  of  afting  of  fome  Ca- 
tholic mifTionaries  in  thefe  countries,  and  have  occafioned  the  wi(h  of  draw- 
ing the  Orientals  to  the  Latin  rite,  to  be  attributed  to  the  Church  of  Rome. 
The  clergy  of  Conftantinople,  profiting  by  the  temporal  power  which  the 
Ottoman  government  had  conceded  to  them,  fmce  the  fall  of  the  Byzantine 
empire,  over  all  Chriftians  of  the  Oriental  rite,  fubjefts  of  the  Sublime  Porte, 
fraudulently  fufpended  the  continuation  of  the  union  of  the  Churches,  ac- 
complifhed  by  the  aft  of  the  Council  of  Florence,  and  infenfibly  led  thefe 
poor  Chriftians  into  a  newfchifm,  unjuftifiable  and  impofed  by  force.  Then 
the  Church  of  Rome,  as  foon  as  circumftances  allowed  her  to  do  fo,  def- 
patched,  as  it  was  her  duty  to  do,  miflionaries,  whofe  tafk  was  to  preach 
and  endeavour  to  re-eftablifh  in  the  Eaft  the  union  of  the  Churches,  con- 
formably to  the  aft  of  the  Council  of  Florence,  fraudulently  fufpended.  But 
the  mifTionaries  delegated  to  the  Eaft  by  the  Holy  See  for  the  purpofe  of 
bringing  back  thefe  people  to  the  unity  of  the  Church,  and  efpecially  thofe 
who,  animated  by  zeal  for  the  faith,  took  upon  themfelves  fuch  a  charitable 
and  important  tafk,  have  not  all  followed  the  line  of  conduft  which  the 
Church  had  traced  out  for  them,  and  from  which  fhe  herfelf  has  not  for  one 
moment  deviated.  Inflead,  therefore,  of  preaching  to  thefe  Eaftern  Chrif- 
tians the  re-union  of  the  Church,  without  attacking  their  cuftoms  and  rites, 
which  the  Catholic  Church  has  always  refpefted,  feveral  of  thefe  miflion- 
aries, carried  away  by  a  zeal  without  knowledge,  thought  it  their  duty  to 
convert  thefe  Chriftians  to  the  Latin  rite.  It  is  exaftly  the  conduft  of  thefe 
miflionaries,  fo  praifeworthy,  neverthelefs,  for  their  zeal,  which  increaf'ed 
the  antipathies  of  Oriental  Chriftians  againft  the  Church  of  Rome,  fince 
thefe  mifTionaries,  without  underftanding  it,  and  without  defi ring  it,  kindled 
the  fire  of  difcord  and  the  hatred  of  the  mafTes  againft  the  Holy  See,  and 
rather  ferved  the  interefts  of  the  clergy  of  Conftantinople  than  thofe  of  the 
Church.  For  thefe  clergy,  having  bafed  the  confblidation  of  their  fchifm 
folely  upon  this  hatred  of  the  Eaftern  Chriftians  againft  the  Holy  See,  ap- 
plauded this  miftake  of  the  mif^onaries !  They  profited  admirably  from 
this  vicious  manner  of  feeking  for  the  re-eftablifhment  of  the  union,  and 
made  the  people  believe  that  it  was  the  aim  of  Rome  to  deftroy  the  Eaftern 
rite.  Neverthelefs,  though  fhe  has  fuffered  all  the  confequences,  the  Church 
of  Rome  cannot  be  accufed  of,  nor  confidered  refponfible  for,  a  fyftem  which 
fhe  has  never  tolerated,  but,  on  the  contrary,  has  always  authentically  dif- 
approved  of  and  condemned  in  all  her  official  afts.  Never  has  the  Holy  See, 
nor  the  Propaganda,  which  is  her  only  official  organ,  given  to  any  one  the 
miffion  of  converting  the  Eaftern  Chriftians  to  the  Latin  rite. 


Rome  againft  National  Liturgies.  279 

This,  thanks  to  the  Juperior  ecclejiajlical  knowledge  of  modern 
times,  is  true  to  a  certain  extent.  But  never  let  it  be  forgotten 
that  the  Jame  Rome  which  abolijhed  the  early  Gallican  liturgies 
— which  crujhed  the  Mozarabic  rite  till  thoje  of  that  jyjlem  can 
be  numbered  by  hundreds — which,  at  the  Englijh  Reformation, 
refujed  to  tolerate  the  Sarum  and  York  books — which  is  now 
extirpating  in  France  the  national  offices  of  the  Jeventeenth  and 
eighteenth  centuries, — would  have,  had  it  lain  in  her  power,  de- 
jlroyed,  with  equal  readinejs,  the  venerable  liturgies  of  the  Eajl, 
One  of  her  mojt  zealous  mijQionaries,  and,  fpite  of  all  his  faults, 
a  true-hearted  and  excellent  man,  Menezes,  Archbijhop  of  Goa, 
Jo  completely  extirpated  the  rites  of  one  of  the  mojl  ancient 
Churches  in  the  world — the  Chrijlians  of  S.  Thomas — that  they 
are  now  absolutely  unknown.  Of  him  it  is  recorded  that,  hold- 
ing all  their  ordinations  as  invalid,  becauje  not  performed  accord- 
ing to  the  Roman  ritual,  he  caujed  thoJe  priejls  who  adhered  to 
him  to  be  re-ordained ;  and  then,  becauje  Jbme  mijlake  had  oc- 
curred in  the  details  of  the  ceremony,  to  be  ordained  over  again 
the  third  time.  Every  one  knows — and  no  one  complains  more 
bitterly  than  Renaudot — that  the  Roman  revijions  of  Eajlern 
liturgies  make  them  absolutely  worthless ;  and  that  the  changes 
wrought  in  the  Syrian  and  Armenian  offices  have  rendered  them 
utterly  unlike  their  original  J*elves. 

If  any  one  dejires  to  know  the  view  which  the  more  intellefiual 
portion  of  the  Eajlern  Church  takes,  both  of  its  own  pojltion, 
and  of  that  of  the  "  two  Wejlern  Communions,"  namely,  Ro- 
manijm  and  Protejlantijm,  it  cannot  better  be  learnt  than  in  that 
mojl  able  pamphlet  to  which  we  have  already  direded  the  atten- 
tion of  our  readers,  and  which  jlands  third  on  our  lijl.  There  it 
will  be  Jeen  that,  jujl  as  a  Protejlant  eye  can  Jee  no  difference 
between  Romanijm  and  Orientalijm,  Jo  an  Eajlern  eye  can  dis- 
cover no  ejfential  discrepancy  between  the  Latin  and  the  Pro- 
tejlant Communions  ;  regarding  both  as  the  religions  of  intellefl, 
not  of  faith ;  both  as  the  mere  development,  though  it  may  be 
in  different  direftions,  of  rationaliSm.  To  an  Oriental,  the  Sub- 
Jlitution  of  aflfuSion  for  immerSion  in  baptiSm  differs  only  in  de- 
gree, not  in  kind,  from  the  procrajlination  of  that  Sacrament,  as 
among  Anabaptijls,  or  its  abSolute  rejedion,  as  among  Quakers. 
The  Eajlerns  can  S^e  no  ejjential  difference  between  the  denial 
of  the  chalice  to  the  laity,  the  refuSal  of  confirmation  and  com- 
munion to  infants,  and  the  utter  rejedion  of  every  pretence  at 
apojlolic  ordination,  which  is  the  badge  of  ^o  many  dijjenting 
bodies. 

It  mujl  be  confejjed,  that  one  remarkable  feature  of  the  Eajlern 
Syjlem  is  the  check  which  it  holds — and  which  Rome  is  perfedly 


a8o  Non-exijience  of  Rationalifm. 

unable  to  hold — on  rationalijm.     Our  author  relates,  at  Jbme 
length,  one  of  the  mojl  remarkable  injlances  of  its  propagation. 

Theophilus  Caiiy,  prieft  of  the  Eaftern  Church,  native  of  Andros,  a  man 
of  great  learning  and  exemplary  morality,  had,  after  the  Greek,  revolution, 
travelled  over  all  the  cities  of  Europe,  where  there  were  any  Chriftians  of  his 
rite,  and  made  a  rich  coUeftion  for  eftabliftiing,  in  Greece,  a  fchool  deftined 
for  the  education  of  the  orphan  and  indigent  children  of  that  nation.  He 
founded  It  at  Andros,  in  1834,  under  the  name  of  the  Injiitution  for  Orphans. 
The  order,  good  morals,  and  progrefs  which  the  pupils  made  in  this  fchool, 
attrafted  thither  a  great  number  of  young  people  from  Greece  and  Turkey. 
Cairy,  either  from  unmeafured  ambition,  or  for  fome  political  end,  or  from 
fome  other  motive,  then  undertook  to  introduce  into  the  Eaft  a  new  religion, 
.under  the  name  of  Cai'rifm,  which  was  nothing  elfe  but  the  fyftem  of  the 
Deifts,  modified  by  fome  innovations  of  his  own.  In  (hort,  he  fucceeded  in 
attra(SVing  to  this  new  religion,  not  only  all  the  pupils  of  his  fchool,  but  alfo 
almoft  all  the  inhabitants  of  Andros,  and  even  a  great  part  of  the  curates  of 
the  villages,  and  a  large  number  of  the  inhabitants  of  the  neighbouring 
iflands.  The  pupils  of  this  fchool,  going  to  pafs  their  holidays  with  their 
parents,  or  returning  to  their  country  after  having  finiftied  their  ftudies,  pro- 
pagated everywhere  the  new  religion,  and  in  lefs  than  fix  years  Cai'rifm  ex- 
tended immenfely  in  Turkey  and  in  Greece.  The  Government  in  Greece, 
on  the  one  fide,  and  the  Patriarchate  in  Turkey  on  the  other,  put  everything 
into  motion  to  prevent  its  propagation.  But,  notwithftanding  their  perfe- 
vering  efforts,  the  committees  of  CaVrlfm  exift  to  the  prefent  day  in  the  Eaft, 
and  work,  although  in  fecret,  with  the  greateft  aftlvity.  Cairy  was  arrefted 
for  the  laft  time  in  Greece  in  1851,  for  teaching  religious  principles  for- 
bidden by  the  laws  of  the  country.  Notwithftanding  the  powerful  oppofitlon 
of  his  partizans,  the  government  caufed  him  to  be  tried.  He  was  condemned 
by  the  tribunals  to  feven  years'  imprlfonment.  He  died  in  prlfon  at  the  age 
of  eighty-two  years,  fome  days  after  his  condemnation. 

Our  author  does  not  relate — perhaps  becauje  it  would  not 
have  jlrengthened  his  pojition — the  Jublime  manner  in  which  this 
deijl  was  compelled  to  unmajk  himjelf.  Called  before  an  ajjem- 
bly  of  the  prelates  of  Greece,  he  had  prepared  a  long  and  ^o- 
phijlical  Jpecch,  in  which  he  had  endeavoured  to  blind  the  eyes 
of  his  judges  to  his  real  dejlgns.  "We  are  pcrfedly  ready," 
Jaid  the  prejident  of  the  ajjembly,  "  to  hear  anything  which  you 
**  can  allege  on  your  own  behalf,  and  to  give  you  every  advan- 
•'  tage  which  you  may  fairl}'  claim.  But  we  are  bijhops,  and 
**  you  are  a  priejl  of  the  holy  Eajlern  Church.  Before,  there- 
**  fore,  we  proceed  further,  we  Jhould  wijh  you  to  repeat  to  us 
"  the  Creed  of  Nicaea."  "With  all  my  heart,"  faid  Cairy; 
and  he  was  about  to  begin,  when  the  prejident  again  jlopped 
him.  "  Stay,"  he  faid  ;  "  that  which  you  are  now  about  to  re- 
"  peat  with  your  lips  you  of  courje  believe  in  your  heart :  and 
"  in  that  fenje  only  my  brethren  and  myfelf  will  hear  you." 
"  Why,"  returned  Cairy,  "  in  that  cajc — I — in  that  caje — per- 
"  haps  it  would  be  better  that  you  jhould  hear  my  apology,  and 
"  then  I   am  ready  to  repeat  anything  that  you  may  dejire." 


Conjiernation  of  Cdiry.  281 

"  You  will  repeat  the  Creed  of  Nicaea,"  returned  the  prefident, 
"  as  that  which  you  yourjelf  hold,  or  you  will  not  be  heard  at 
"  all."  "  I  cannot  do  that,"  replied  Cairy  ;  "  but  I  will  defend 
"  myjelf,  if  you  will  allow  me."  And  on  his  refufal  to  take 
this  watchword  of  the  Church  in  his  own  lips,  this  unhappy  man 
was  condemned  without  further  ceremony. 

From  the  brief  account,  then,  which  we  have  given  of  its  con- 
tents, our  readers  will  ]ee  that  we  conjider  our  author's  work — 
awkward  as  is  its  arrangement,  and  barbarous  as  is  its  language 
— well  worthy  of  their  perujal.  But  it  is  not  by  publications  Juch 
as  theje,  where  the  one  Jide  is  to  gain,  and  the  other  to  jurrender, 
all,  that  the  real  cauje  of  union  will  be  promoted.  It  is  of  no 
uje  to  tell  us  that  the  aft  of  the  Council  of  Florence  has  never 
been  formally  rejcinded  ;  nor  that — another  argument  of  our 
author's— till  the  treaty  of  Miinjler,  the  Pope  was  recognized 
by  European  diplomacy  as  the  chief  of  all  baptized  Chrijtians. 
And  the  work  of  a  convert  will  always  fare  ill  with  the  com- 
munion from  whom  he  has  been  converted  :  to  them  it  will  be 
the  compojition  of  an  apojlate,  and,  in  the  very  nature  of  things, 
is  Jure  to  be  written  with  unnecejjary  bitternejs.  We  never 
have  been,  we  never  will  be,  advocates  of  that  Jyjlem  which 
would  regard  the  Englijh  Church  as  perfeftion.  But,  neverthe- 
less, it  does  Jeem  as  if,  in  the  injcrutable  providence  of  GOD, 
a  way  were  open  to  us  to  take  the  lead  in  that  reconciliation  of 
Chrijlendom,  which  we  can  hardly  hope  to  Jee,  but  which  thoje 
who  come  after  us  certainly  will.  "  Show  Thy  Jervants  Thy 
work,  and  their  children  Thy  glory."  Once  before,  at  all 
events,  Britijh  bijhops  have  trembled  on  the  verge  of  a  recon- 
ciliation with  the  Eajl.  Once  before,  negotiations  were  far  ad- 
vanced between  the  Englijh  and  Gallican  churches.  In  treating 
with  the  Eajl,  we  come  with  no  pretenjions  of  fuperiority,  with 
no  claims  to  domination ;  we  come,  free  from  many  of  the 
Jlumbling-blocks  which  Latin  Chrijlianity  prejents  to  their  eyes 
— purgatory,  indulgences,  the  denial  of  the  cup  to  the  laity, 
azymes ;  and  in  two  of  the  liturgies  out  of  the  three  branches 
of  our  communion,  the  Scotch  and  the  American,  we  approxi- 
mate very  clojely ;  we  are  identical,  on  all  ejfential  points,  with 
thofe  of  S.  Chryjbjlom  and  S.  Bajil.  The  quejlion  of  a  married 
clergy  would  be  no  jlumbling -block  to  the  Orientals  :  and  even 
our  acknowledged  faults,  our  mijerable  Erajtianijm  and  depend- 
ence on  Jtate  tribunals,  would  not  ^o  much  Jhock  thoJe  who  are 
accujlomed  to  the  fupremacy  of  the  T/ar  at  S.  Peterjburgh,  or 
of  the  Sultan  at  Conjlantinople. 

We  hear  much  of  the  profelytijm  exercijed  by  Rome  in  the 
Eajl,  and  of  her  great  fuccejs  in  bringing  over  converts  to  her- 


282  Profelytifm  on  Both  Sides. 

Jelf.  It  may  be  very  much  doubted  whether  the  lofs  of  the 
Uniat  Church  in  Rujjia  has  not  more  than  counterbalanced  all 
the  gain  which,  whether  among  individuals  or  Jcattered  parijhes, 
the  Papal  See  has  made  during  the  lajl  century.  It  is  well 
known  that  the  Armenians  have  a  greater  readinejs  for  recon- 
ciliation with  Rome  than  any  other  communion  of  Oriental 
Chrijlians.  Yet  according  to  the  account  of  Roman  mijjiona- 
ries,  during  the  lajl  one  hundred  and  fifty  years,  200,000  is  the 
outjide  limit  of  converts.  It  mujl  aljb  be  remembered,  that 
bejides  the  great  event  of  1839,  a  perpetual  projelytijm  is  carried 
on  on  the  other  jide,  and  that  the  rejults  of  the  two  depend  rather 
on  political  than  on  religious  influence  ;  much  more  on  the  pre- 
ponderance of  France  or  Ruj[)ia  than  on  the  zeal  of  Latin  or 
Greek  mij^ionaries.  Add  to  this,  the  paralysed  Jlate  of  the 
Roman  church  in  Greece,  its  bondage  and  Erajlianijm,  jince  the 
time  of  the  infamous  Siezenjlrevitch,  in  RuJJia,  and  the  degraded 
Jlate  to  which  the  Unia  had  been  reduced  in  Poland,  where 
Uniat  and  Jerf,  noble  and  Catholic  (that  is,  not  merely  of  the 
Roman  Church,  but  of  the  Latin  rite)  were  convertible  terms. 
In  Rujjia,  then,  in  Greece,  in  the  Principalities,  and  in  the 
Oriental  communion  of  the  Jbuth-eajlern  Aujlrian  empire,  the 
Eajtern  Church  may  be  conjidered  to  be  gaining  ground  upon 
her  wejlern  rival.  But  at  Conjlantinople  itjelf,  in  AJia  Minor, 
and,  above  all,  in  Palejline,  the  jlate  of  things  is  reverjed,  and 
there  Rome  reaps  a  plentiful  harvejl,  as  well  from  the  ortho- 
dox as  from  Armenians,  Jacobites,  and  Nejlorians. 

Although  it  is  jcarcely  to  be  expefted  in  our  time,  yet  there 
can  be  but  one  conclujion  to  this  miserable  Jlate  of  disruption 
and  laceration ;  the  one  remedy,  which  moderate  Latins,  like 
the  Abbe  Michon,  have  propojed,  which  moderate  Orientals, 
Juch  as  his  late  Holinejs,  Methodius  of  Antioch,  would  accept,  a 
free  and  legitimate  CKcumenical  Council ;  not  a  council  in  which, 
like  that  of  Florence,  the  extreme  political  dijlrejs  of  one  party 
would  oblige  them  to  accept  any  conditions  from  the  other,  but 
the  meeting  of  equals  on  an  equality,  and  the  Jettlemcnt  of 
differences,  not  by  autocratic  influence,  whether  Jecular  or  reli- 
gious, but  after  a  full  and  fair  dijcujfion,  and  by  an  unbiajjed 
decijion.  So,  and  Jo  only,  may  we  hope  that  that  blejjed  pro- 
phecy will  be  fulfilled — *'  The  envy  aljb  of  lilphraim  Jhall  depart, 
**  and  the  adversaries  of  J udah  Jhall  be  cut  off^;  Elphraim  Jhall 
"  not  envy  Judah,  and  Judah  Jhall  not  vex  Ephraim  ;  but  they 
"jhall  fly  upon  the  Jhouldcrs  of  the  Philijlines,  they  Jhall  lay 
«'  their  hands  upon  Edom  and  Moab,  and  the  children  of  Ammon 
"Jhall  obey  them." 


X. 


THE  LAW  OF  PRIMATES  AND 
METROPOLITANS. 


T  is  curious  to  objervehowtheincreajingjlrength 
and  wide  Jpread  of  the  Englijh  Church  has  made 
/ome  quejlions  of  immediately  prejQlng  import- 
ance, which,  fifty  years  ago,  would  only  have 
had  an  antiquarian  interejl.  Had  any  one, — in 
the  days,  jay,  when  the  Edinburgh  and  Quarterly 
Reviews  were  firjl  Jet  up,— fat  down  to  furni/h  a  paper  to  either 
of  them  on  the  nature  and  extent  of  metropolitical  jurijdiftion, 
he  would  have  known  that  he  was  only  writing  it  for  thoje  who 
took  an  interejl  in  Ecclejlajlical  antiquities,  and  that  the  Jb-called 
practical  man,  whether  concerned  with  the  politics  of  the  State 
or  the  Church,  would  pajs  it  by.  The  caje  is  now  widely  altered. 
The  authority  of  the  metropolitans  over  their  Juffragans  is  a 
Jubjeft  which  mujl  Jhortly  be  Jettled  in  Jbme  way  or  other  ;  and 
the  right  or  wrong  fettlement  of  which  will  further,  or  will  re- 
tard, the  welfare  of  the  Englijh  Church  and  its  various  branches, 
more  than  almojl  any  other  that  can  be  named. 

Up  to  the  beginning  of  the  prejent  century,  what  was  the  caJe 
with  regard  to  our  foreign  pojfejfions  ?  When  we  had  dijcovered, 
too  late,  that  the  want  of  a  national  Epijcopate  had  been  one  of 
the  caufes  which  brought  about  the  Reparation  of  the  United 
States  from  the  Britijh  Crown,  we  planted  a  Bijhopric  in  Canada. 
The  enormoujly  increajing  interejls  of  India  at  length  jhamed 
us  into  /ending  a  bijhop  to  Calcutta.  But  with  tho/e  two  ex- 
ceptions all  our  foreign  dependencies  were,  or  were  Jiippojed  to 
be,  under  the  jurijdidion  of  the  Bijhop  of  London.  Truly,  when 
one  looks  back  to  that  time,  and  compares  the  then  with  the 
prefent  Jlate  of  the   Englijh  Church,  it  is  enough  to  make  us 


284        '  Primacy  of  Canterbury. 

exclaim,  "  This  is  the  LORD'S  doing,  and  it  is  marvellous  in 
our  eyes."  The  poor  little  "  United  Church  of  England  and 
Ireland,"  out  of  communion  with  Scotland,  out  of  communion 
with  America,  with  only  its  two  foreign  bijhops  :  that  on  the 
one  jide.  On  the  other,  the  Englijh  Church  now,  with  its  Scotch 
jijler  and  American  daughter,  the  latter  outnumbering  in  its 
Epijcopate  the  mother,  and  the  colonial  churches  in  all  parts  of 
the  world  increajing  in  a  ratio  to  which  pajl  Ecclejiajlical  hijlory 
affords  no  parallel. 

In  thoje  old  times  what  was  the  Metropolitical  jyjlem  as  regards 
ourjelves  ?  At  one  period, — for  nearly  thirty  years,  eight  metro- 
politans held  rule  in  great  Britain.  The  two  of  England,  Can- 
terbury and  York  ;  the  four  of  Ireland,  Armagh,  Dublin,  Tuam, 
and  Cajhel ;  the  two  of  Scotland,  S.  Andrew's  and  Glajgow. 
The  accejjion  of  William  of  Orange  abolijhed  the  two  lajl. 
Tuam  and  Cajhel  fell  before  Lord  Stanley's  Jpoliation  bill. 
But,  **  Injlead  of  thy  fathers  thou  /halt  have  children,  whom 
thou  mayejl  make  princes  in  all  lands," 

And  behold,  we  have  already  four,  and  ought  to  have  five  new 
metropolitans.  Calcutta  for  India,  Capetown  for  South  Africa, 
Sydney  for  Aujlralia ;  New  Zealand  ;  thofe  we  have  already 
gained.  It  is  clearly  necejjary  that  Canada  Jhould  have  its  own 
metropolitan  ;  and  Jurely  the  Weji  Indies  are  important  enough 
to  have  a  metropolitan  of  their  own.  The  quejlion,  then,  which 
will  jbon  have  to  be  Jblved,  is  this  :  Do  theje  new  metropolitans 
owe  any  obedience  whatever  to  the  See  of  Canterbury?  If/o, 
what  are  its  limits  ?  In  caje — which  is  not  only  within  the 
limits  of  pojjibility,  but  far  within  thofe  of  probability — that 
Aujlralia  jhould  Jbme  day  contain  within  itfelf  five  or  Jix  inde- 
pendent republics,  united  only  by  good-will  and  Anglo-Saxon 
blood  with  England, — and  we  may  make  the  Jame  jiippo/ition 
with  regard  to  Canada, — and  how  Jhould  we  Jland  in  an  eccle- 
jiajlical point  of  view  then  ? 

Notice  further  this  :  that  while  the  primacy  of  Canterbury  is 
almojl,  and  that  of  York  entirely,  a  dead  letter,  in  the  new 
metropolitanates  the  primatial  power  is  a  living  and  moving 
thing.  The  Bijhop  of  Calcutta  is  bound  to  vijlt,  metropoliti- 
cally,  the  diocejes  of  his  fuffragans  once  in  three  years  ;  and,  in 
order  to  do  Jo  with  the  utmojl  freedom,  he  is  in  the  habit,  when 
entering  the  diocefe  oi  his  Juffragans,  of  Jujpending  the  inferior 
bijhop  from  all  authority  during  his  vijitation.  Aljb  we  mujt 
notice  that,  in  conjequence  of  their  being  unjhackled  by  the 
State,  the  colonial  dioccjcs,  with  their  independent  Jynods,  with, 
in  Canada,  their  free  ele^iion  of  bijhops,  and  with  their  further 
removal  from  the  Jcat  of  political  government,  are  Jure  to  out- 


Patriarchates  and  Exarchates.        '        285 

Jlrip  the  Mother  Church  in  energy  and  progrejs.  The  two 
quejlions  then,  are  :  "  What  authority  has  the  Colonial  Metro- 
politan over  his  JufFragans  ?"  and,  **  What  authority  has  the 
Archbijhop  of  Canterbury  over  him  ?" 

Now  we  will  go  back  to  the  pajl,  and  fee  what  we  can  learn 
from  that.  It  is  not  worth  while  to  carry  our  invejligations 
earlier  than  the  fourth  century ;  becauje,  till  the  Church  was  at 
external  peace,  it  was  hardly  at  liberty  to  attend  to  its  internal 
organization.  Look,  then,  at  this  organization  as  it  exijled  after 
the  Second  CEcumenical  Council.  In  the  time  of  S.  Ambroje, 
and  S.  Augujline,  and  S.  Jerome,  what  was  it  ? 

And  iirjl  we  have  the  three  great  patriarchates,  though  not  as 
yet  known  by  that  name  ;  Rome,  Alexandria,  Antioch.  Next 
to  them  in  pojition,  though  far  inferior  in  power,  Jerusalem. 
Next  came  the  three  exarchates  ;  Ephejus,  with  the  dioceje  of 
Ajia,  and  twelve  provinces  ;  Caejarea,  with  the  dioceje  of  Pontus, 
and  thirteen  provinces  ;  Heraclea,  with  the  diocefe  of  Thrace, 
and  Jix  provinces.  Next  again  to  theje  came  the  primates  of 
Thejfalonica,  Carthage,  and  Milan.  Now  let  us  fee  of  what 
jize  were  the  metropolitical  provinces  which  made  up  theJe  patri- 
archates and  exarchates  ;  and  as  A/ia  Minor  was  then  the  garden 
of  the  Church,  let  us  take  that  for  our  example.  And  firjl  look 
at  the  diocefe  at  Pontus.  The  firjl  of  its  metropoles  was  that 
of  Cappadocia,  afterwards  divided  into  three,  but  at  this  time 
one  ecclejiajlical  province.  This  was  Jbmething  more  than  330 
miles  in  its  greatejl  length,  and  220  in  its  greatejl  breadth. 
Truly  an  enormous  province,  and  with  Jingularly  few  bijhops. 
In  this  vajl  province  we  know  but  of  fifteen  fees  ;  each  of  which 
mujl  therefore  have  been  conjiderably  larger  than  Englijh  bijhop- 
rics  of  the  prefent  day.  The  next  province  was  Armenia, 
afterwards  in  like  manner  divided  into  two,  with  its  eighteen 
bijhoprics.  Then  we  come  to  Galatia,  alfo  fubfequently 
divided  into  two  ;  about  220  miles  in  length,  by  half  that  dif- 
tance  in  breadth.  Here  we  have  nineteen  biJTioprics.  Next 
comes  the  province  of  Pontus  Polemoniacus,  with  eight  bijhop- 
rics, and  about  two-thirds  the  fize  of  Galatia.  Next  to  this 
Helenopontus,  with  eight  bijhops  alfo.  After  this  we  come  to 
Paphlagonia,  with  Gangra  for  its  metropolis.  This,  lefs  in  Jize 
than  the  other,  had  fix  bijhops.  Bithynia,  afterwards  fplit 
into  three,  holds  the  next  place,  with  its  metropolis  Nicomedia ; 
and  could  boajl  as  many  as  thirty  bijhops.  Thefe  compofe  the 
Pontic  diocefe ;  a  total  of  feven,  afterwards  thirteen,  provinces, 
and  one  hundred  and  four  bijhops. 

If  we  go  on  to  the  Afiatic  diocefe,  very  much  the  fuperior  of 
the  others  in  wealth  and  population,  we  Jhall  find  the  number 


a86  Votes  of  Metropolitans. 

of  bijhoprics  increafe  in  the  Jame  proportion.  The  province  of 
AJia,  which  included  nearly  Lydia  and  Myjia,  had  forty-three 
bijhops.  Hellefpontus,  under  Cyzicum,  had  Jeventeen.  Phry- 
gia,  afterwards  divided  into  two,  had  under  the  metropolis  of 
Laodicea  no  lejs  than  Jixty-two.  Lydia,  under  Sardis,  only  a 
part  of  the  Jecular  province  of  that  name,  had  twenty-jix. 
Little  Caria,  under  Miletus,  had  alfo  twenty-Jix.  The  fcattered 
Cyclades,  under  Rhodes,  had  nineteen.  Lycia,  the  Jmallejl  of 
the  provinces,  about  fifty-five  miles  in  breadth  by  /ixty  in 
length,  that  is,  not  half  as  big  again  as  Sujjex,  had  no  lejs 
than  thirty-two  bijhops.  Pamphylia,  under  Side,  had  thirty- 
Jeven.  Pijidia,  under  Antioch,  aljb  a  Jmall  province,  twenty- 
five.  And  lajlly,  Lycaonia  had  eighteen.  This  gives  a  total 
for  the  AJiatic  dioceje  of  more  than  three  hundred  bijhops  ;  a 
number  exceeding  all  thoje  of  Roman  Catholic  Europe,  Italy 
excepted. 

Now  at  that  early  period  we  find  the  metropolitan  exercijlng 
a  veto  on  the  eleSion  of  a  bijhop,  in  Jbme  cafes  apparently 
alone,  in  Jbme  afting  with  a  fynod  of  the  com-provincials.  The 
twelfth  canon  of  Laodicea  Jpeaks  very  plainly ;  "  Bijhops  are 
**  not  to  be  injlituted  without  the  conjent  of  the  metropolitans  and 
*'  of  the  neighbouring  bijhops," — by  which  lajl  exprejfion  we  un- 
derjland  the  Juffragans  of  the  Jame  province.  But  the  Council 
of  Antioch  is  the  fullejl  in  its  Canons  with  refpeft  to  the  duties 
and  rights  of  a  metropolitan.  The  ninth  canon  forbids  that 
anything  of  great  moment  be  undertaken  without  his  Jan6iion ; 
he  is  to  be  the  mover  of  all  that  goes  on  in  the  dioceje  ;.  no 
bijhop  is  to  vijit  the  Court  without  his  metropolitan's  leave. 
That  of  Sardica  Jays  much  the  Jame  thing ;  while  that  in  Trullo 
plainly  lays  down  the  rule  that  the  Civil  is  aljb  to  be  the  Hccle- 
jiajlical  metropolis.  And  it  cannot  be  doubted  that  this  was  a 
very  prudent  regulation.  The  Pro-conful,  or  Prefed,  or  Count, 
or  by  whatever  other  name  he  might  be  called,  concentrating  the 
civil  power  in  a  city  which  only  pojjejjed  an  ordinary  bijhop, 
would  have  been  apt  to  overwhelm  the  Church  with  Erajlianijm  : 
by  the  precaution  taken,  the  Church  concentrated  her  Jlrength 
on  the  fame  place,  and  met  the  civil  authority  on  more  equal 
grounds.  It  is  worth  while  confidering  whether  in  this  country, 
from  the  very  beginning,  the  negleft  of  that  rule  has  not  been 
attended  with  difajlrous  confequences.  The  pofition  of  our 
metropolitans  in  cities  which,  but  for  them,  would  be  perfeflly 
infignificant,  has  left  the  Church  at  a  difadvantage  in  connexion 
with  the  fecular  power.  So  greatly  was  the  inconvenience  of  a 
fimilar  arrangement  felt  in  France,  that  Paris,  after  long  re- 
maining fuffragan  to  the  metropolitan  of  Sens,  at  length  obtained 


Power  of  Metropolitans  over  Suffragans.         287 

her  own  archbijhop  :  who  naturally,  though  not  officially,  has 
ever  Jince  been  conjidered  one  of  the  highejl  ecclejlajlics  in  the 
kingdom.  The  mijerable  Jlate  of  Spain  we  all  know ;  and 
there  Madrid,  far  from  being  the  jeat  of  a  metropolitan,  has  not 
even  a  bijhop.  The  caje  was  the  fame  in  Scotland,  where  the 
Primate  was  put  away  into  a  corner  of  the  kingdom,  if  not  very 
far  from  the  civil  metropolis,  at  leajl  in  a  place  not  to  be  got  at 
without  extreme  inconvenience  and  difficulty ;  nor  had  Edin- 
burgh a  bijhop  till  the  time  of  Charles  I.  Ireland  was  better 
off ;  jince  if  Armagh  were  primate,  the  Metropolitan  of  Dublin 
took  precedence  at  leajl  of  the  others.  We  may  notice  that  it 
was  in  the  fifth  century  that  metropolitans  attained  their  highejl 
power.  At  thdt  time  they  were  not  over-balanced  by  the  abfo- 
lute  jupremacy  of  the  patriarchates.  The  three  exarchs  hardly 
claimed  much  authority  :  Antioch  had  fo  vajl  a  diocefe,  that  its 
further  metropolitans  were  necejjarily  pretty  well  autocephalous  : 
Alexandria  was  the  only  metropolis  of  Egypt :  the  primate  of 
Carthage  exercijed  no  very  great  control  over  the  other  metro- 
politans, as  of  Numidia  and  Mauritania.  We  mujl  not  forget 
to  notice,  that  in  Africa  that  canon  of  Antioch  was  never  ob- 
jerved.  There  the  metropolis  of  each  province  was  not  fixed  ; 
the  eldejl  or  mojl  influential  bijhop  exercijed  the  funftions  of 
metropolitan.  The  twenty-eighth  canon  of  the  third  Council  of 
Carthage  forbids  the  bijhops  of  each  province  to  crojs  the  jea 
without  the  leave  of  the  primes  fedis  Epifcopus. 

Let  us  draw  lejjbns  for  ourjelves  as  we  go  along.  Surely  it 
would  be  well  if  that  canon  were  re-ena6ied  for  our  colonial 
churches.  The  bijhops  of  the  juffragan  jees  there  jeem  to  have 
the  mojl  jlngular  vocation  for  being  in  England.  In  fad, 
judging  from  the  proceedings  of  many  of  them,  one  jhould 
imagine  that  they  had  been  conjecrated  prelates  abroad,  merely 
that  they  might  preach  charity  jermons  with  greater  emphajis  at 
home.  And  be/ides  the  harm  which  the  lengthened  abfence  of 
the  diocejan  mujl  effefl  among  his  own  people,  there  is  a  jerious 
quejlion  arijing  out  of  this  very  Jubjed.  It  may  very  well 
happen  that  the  prejence  of  every  bijhop  in  the  province,  who 
is  capable  of  travelling,  may  be  necejfary  for  the  conjecration  of 
a  new  prelate.  Either  from  objeding  to  an  increaje  of  the 
Epijcopate,  or  from  perjbnal  dijlike  to  the  newly  appointed 
bijhop,  a  fuffiragan  takes  himjelf  off,  and  renders  the  conjecra- 
tion impoJOTible.  A  metropolitan  jurely  ought  to  have  the  power 
of  faying,  "  Go  afterwards  if  you  will,  but  at  all  events  I  will 
have  you  jlay  for  this  office." 

If  we  go  on  in  the  fifth  century,  we  jhall  find  its  conclufion 
dijlinguijhed  by  an  endeavour  in  the  Wejlern  Church,  among 


288  Power  of  Metropolitans  over  Suffragans. 

the  greater  metropolitans,  to  become  primates.  There  Jurely 
never  was  a  more  vague  authority  than  that  which  this  much 
coveted  office  bejlowed  ;  and  the  ab/olute  titularity  into  which 
it  fank  before  long,  would  almojl  Jeem  abjurd  if  we  were  not  Jo 
ujed  to  it.  It  Jerved,  however,  as  one  of  the  many  Jlepping- 
Jlones  by  which  Rome  attained  to  her  prejent  exaltation.  In 
the  fifth  century  the  primacy  of  any  kingdom  was  little  more 
than  the  attachment  of  the  Legantine  office  to  its  holder.  At 
this  time  Seville  was,  beyond  all  doubt,  the  primatial  Jee  of 
Spain.  And  how  does  S.  Simplicius  of  Rome  write  to  S.  Zeno 
in  482  ?  *'  We  have  thought  it  fitting  to  fupport  thee  with  the 
"  vicarial  authority  of  our  Jee,  in  order  that,  propped  by  its 
*'  Jlrength,  thou  mayejl  in  no  wije  permit  the  decrees  of  apoj"- 
*'  tolical  injlitution,  or  the  bounds  of  the  holy  fathers,  to  be 
**  violated."  And  thirty-five  years  later,  S.  HormiJHas,  writing 
to  Sallujt,  Bijhop  of  the  Jame  Jee, — it  is  the  twenty-Jixth  epijlle 
of  that  Pope, — appoints  him  his  vicar  through  Baetica,  the 
modern  Andalujia,  and  Lujitania,  which  was  then  nearly  con- 
terminous with  the  kingdom  of  Portugal.  He  does  Jo,  he  fays, 
for  the  better  objervation  of  canons  and  ecclejiajlical  discipline  : 
but  then,  there  is  a  "Jalvis  privilegiis  quse  metropolitanis  epij"- 
copis  detulit  antiquitas."  But  then  we  find  the  fame  Pope  in 
the  fame  year  appointing  John  of  Tarragona  his  vicar  over  the 
rejl  of  Spain.  Seville,  however,  obtained  the  primacy  over  that 
fee  alfo  ;  for  S.  Leander,  in  the  Third  Council  of  Toledo, — he 
that  drew  up  the  firjl  rough  draft  of  the  Mozarabic  Office, — 
took  precedence  of  the  other  archbijhops  :  and  ^o,  at  a  later 
period,  S.  Ifidore  of  Seville  prefided  at  the  Fourth  Council  of 
Toledo,  taking  precedence  of  the  Archbijhops  of  Narbonne, 
Merida,  Braga,  Toledo,  Tarragona.  And  their  primacy  con- 
tinued at  leajl  till  the  Twelfth  Council  of  Toledo. 

We  find  a  Jimilar  primacy  attached  in  the  fifth  century  to 
Aries,  as  regarded  the  Church  of  France.  S.  Hilarius,  writing 
to  Leontius  of  that  fee,  conjlitutes  him  primate,  with  the  power 
of  ajfembling  yearly  national  fynods.  By  the  Jlrength  of  this 
commijjion,  and  as  if  to  keep  his  hand  in,  we  find  the  worthy 
primate  calling  S.  Mamertus  of  Vienne  to  account  for  ordaining 
a  Bijhop  of  Die,  which  was  out  of  the  bounds  of  his  province. 
S.  Cefarius  of  Aries  was  in  514  made  primate,  not  only  of  Gaul, 
but  of  the  neighbouring  provinces  of  Spain.  It  would  appear 
that  the  confent  of  the  civil  power  was  necejjary  for  thefe 
arrangements  :  thus  Vigilius,  continuing  the  primacy  to  Auxa- 
nius  of  Aries,  does  fo  at  the  requcjl  of  King  Childebert,  and, 
what  is  more  Jlrange,  with  the  permijfion  of  the  Emperor 
Jujlinian. 


Primates  and  Metropolitans.  289 

There  feems  to  have  been  no  Jimilar  arrangement  in  the 
Eajlern  Church.  There  the  rank  of  the  different  metropolitans 
was  exaSly  ajcertained,  as  indeed  it  is  to  this  day ;  and  changes 
were  from  time  to  time  made  in  their  precedence,  but  always  by 
the  fecular  power.  When  a  patriarch  attached  a  kind  of  vice- 
gerency  to  any  dijlant  fee,  that  fee  was  Jure  in  time  to  become 
virtually  autocephalous.  Thus  Alexandria  committed  a  vicarial 
jurifdidion  to  Axum  in  Ethiopia  :  and  the  Ethiopic  Church, 
except  that  it  always  applied  to  head-quarters  for  a  new  primate, 
became  perfedly  independent.  So  Conjlantinople  appointed  a 
vicar,  whether  at  Kieff  or  Mojcow,  for  the  RuJJran  Church ; 
and  the  metropolitans  of  Mojcow  were  virtually  independent 
long  before  that  city  was  raijed  to  a  fifth  patriarchate.  So 
again  Georgia  had  its  own  autocephalous  metropolitan ;  who 
for  his  part  threw  off  another  into  Kartalenia.  Antioch  did  the 
fame  thing  in  two  ways  :  in  the  one  direftion,  the  Catholic  of 
Chaldaca  fixing  his  fee  firjl  at  Seleucia,  then  at  Moful,  became 
independent,  and  he  formed  another  primatial  Jhoot  in  Malabar. 
On  the  other  hand,  a  fecond  autocephalous  primate  for  Armenia 
appeared  firjl  at  Etchmiadzine,  then  at  Sis  and  elfewhere.  In 
faiS,  the  different  geniufes  of  the  Eajl  and  Wejl  appear  in  no- 
thing more  Jlrikingly  than  in  their  diiPferent  arrangements  about 
primates.  Yet  doubtlejs  "  all  thefe  worked  That  One  and  the 
felf-fame  Spirit." 

To  return  to  the  WeJl.  It  is  difficult  to  fay  whether  Rome 
gave  or  received  mojl  in  the  fifth  and  Jixth  centuries  by  the 
injlitution  of  primacies  and  the  donation  of  the  pallium.  Now 
of  courfe  every  metropolitan  calls  himfelf  a  primate  of  fome- 
thing  or  other.  If  York  cannot  be  Primate  of  All  England,  he 
will  at  all  events  be  Primate  of  England ;  and  fo  Dublin  of 
Ireland.  In  France  they  managed  in  a  different  way.  Thus 
the  Archbijhop  of  Rouen  is  Primate  of  Normandy ;  the  Arch- 
bijhop  of  Auch,  of  Novempopulania  ;  the  Archbijhop  of  Lyons 
calls  himfelf  Primate  of  all  Gaul ;  while  he  of  Vienne,  to  be  a 
Jlep  above  the  others,  calls  himfelf  Primate  of  the  Primates  of 
Gaul.  But  thefe  titles  are  infinitely  lefs  unmeaning  than  thofe 
of  the  Eajl.  Thus  the  Bifhop  of  Cxfarea  calls  himfelf  Mojl 
Excellent  of  the  Mojl  Excellent ;  while  the  metropolitan  of 
Heraclea  contents  himfelf  with  that  of  the  Firjl  of  the  Mojl 
Excellent.  The  name  of  Primate  is  not  in  ufe,  but  every 
little  prelate  is  Exarch  of  fomething  or  other.  The  Archbijhop 
of  Mefembria,  having  nothing  better  by  way  of  a  title,  is  Ex- 
arch of  the  Black  Sea ;  and  the  petty  bijhoprics  of  Lemnos  and 
Embros  Jlrive  together  for  the  title  of  Exarch  of  the  ^gaean 
Sea ;  of  the  fea  itfelf,  that  is,  for  the  exarchy  of  the  ijlands  in  it 

U 


•290  Metropolitan  Schijm. 

is  already  occupied.  However,  we  are  Jlill  writing  of  times 
when  the  primacy  was  not  a  mere  title  of  honour.  As  Seville 
in  Spain,  and  Aries  in  France,  Jo  Salzburg  in  Germany  very 
Jbon  claimed  the  like  authority,  though  not  quite  Jo  early. 
Arno,  Jixth  bijhop  of  that  Jee,  obtained  the  pallium,  the  title  of 
Metropolitan,  and  the  primacy  of  that  part  of  Germany,  in 
792.      As  Jay  the  tunelejs  lines  : — 

In  qua  pontifices  multos  poft  rite  fedentes 

Am  fucceflit  ovans  rc6lor  ovile  regens. 
Quem  Carolus  Piinceps  regni  fuperauxit  honore 

Aichi-facerdotis,  dignior  ut  fieret : 
Quem  Leo  Papa  fui  vefte  veftivit  honoris 

Et  privilegia  dans  mox  folidavit  eum  : 
Ut  regionis  apex  et  fummus  epifcopus  effet 

Urbfque  hsec  metropolis  tempus  in  omne  foret. 

One  great  work  of  the  fifth  and  Jixth  centuries  was  the  erec- 
tion of  new  bijhoprics  ;  and  in  this  the  conjent  of  the  metropo- 
litan, as  well  as  of  the  bijhop  from  whoje  dioceje  the  new  dio- 
ceje  was  taken,  was  necejjary ;  and  this  without  any  reference 
to  the  Jee  of  Rome.  The  metropolitan  jlill  had  the  right  of 
putting  a  veto  on  the  ele6?ion  of  a  Juffragan  ;  and  this  again 
without  any  appeal  to  the  Roman  Jee. 

In  the  Jixth  century,  a  Metropolitan  Jchifm  began,  which  con- 
tinued for  many  years,  and  led  to  Jbme  curious  conjequences. 
The  Archbijhop  of  Aquileia,  with  the  prelates  of  IJlria,  break- 
ing off  communion  with  Rome  on  the  quejlion  of  the  Three 
Chapters,  formed  themjelves  into  a  dijlinft  patriarchate  ;  and  as 
the  Eajlern  emperors  held  the  Jea-coajl  of  that  part  of  Italy,  the 
injurgent  bijhops  were  not  eajily  to  be  reduced  to  the  obedience 
of  the  Roman  pontiff.  After  the  extinftion  of  the  Jchijm,  the 
Bijhops  of  Aquileia  had  the  bare  title  of  Patriarch  left  them, 
and  a  certain  pre-eminence  of  honour  above  the  other  Italian 
metropolitans.  Thejc  privileges  were  guaranteed  by  Leo  VIII. 
in  980,  and  John  XX.  in  1023;  and  though  withdrawn  by 
Clement  II.  in  1047,  ^^°  gave  Ravenna  precedence  over  Aqui- 
leia, they  were  rcjlored  by  Alexander  II.  in  1049. 

In  the  Jeventh  century,  Seville  lojl  the  primacy  of  Spain  to 
Toledo  as  the  rejldcnce  of  the  Vijigoth  kings  ;  and  this  was  com- 
pletely in  accordance  with  the  early  principle  that  the  chief  city 
of  the  Jlate  Jhould  be  the  ccclcjiajlical  metropolis.  This  primacy 
Jcems  to  have  been  bcjlowed  at  the  requcjl  of  King  Cindajuinth, 
by  the  National  Council,  and  confirmed  by  the  Jee  of  Rome. 
In  the  fame  century,  the  Archbijhops  of  Rheims  had  a  kind  of 
Jecondary  primacy  in  the  Church  of  France ;  Jo  that,  at  all 


The  Archhijhop  of  Vienne.  291 

events,  they  were  themjelves  exempt  from  any  kind  of  jubjeSion 
to  the  Jee  of  Aries. 

As  the  firjl  dynajly  of  French  kings  drew. to  its  doje,  the 
Jlate  of  the  Gallican  Church  was  mojl  pitiable.  The  appoint- 
ment of  primates  fell  into  dijuje ;  every  metropolitan  was  his 
own  primate  :  by  conjequence,  no  one  had  any  authority  of 
convoking  the  others  to  a  Jynod,  and  all  kind  of  discipline  fell 
to  the  ground.  The  few  weak  councils  which  met,  made 
canons,  which  were  framed  only  to  be  broken  ;  and  it  jeemed  as 
if  the  whole  ecclejiajlical  and  civil  jlate  of  Europe  were  together 
verging  to  barbarijm.  Then  came  the  marvellous  era  of  Charle- 
magne, and  the  young  life  of  the  Church  burjl  forth  in  all  its 
vigour.  Now,  then,  we  find  primates  exerting  their  authority 
again.  And  firjl  Bourges  was  made  the  primatial  jee  of  Aqui- 
taine.  This  was  done  by  Adrian  I,  at  the  requejl  of  Charle- 
magne, in  favour  of  Ermenbert,  a  prelate  whoje  janSity  of  life 
and  ecclejiajlical  learning  rendered  him  well  worthy  of  the  dig- 
nity. But  the  Pope  hejltated  for  a  little  while  ;  for  the  old 
ecclejiajlical  divijions  were  ^o  thoroughly  broken  up,  that  he  was 
uncertain  whether  the  propojed  primatial  jee  ought  not  itjelf  to 
be  fubjefl  to  jbme  other  jurifdiftion.  That  point  having  been 
made  out  to  his  Jatisfadlion,  the  Archbijncp  of  Bourges  became 
Metropolitan  of  the  provinces  of  Narbonne,  Bourdeaux,  and 
Auch.  It  is  curious  to  trace  how  the  flufluations  of  jecular 
affairs  affedled  theje  primatial  claims.  When  the  kingdom  of 
Aquitaine  was  broken  up,  and  the  duchy  of  Narbonne  attained 
political  importance,  the  Archbijhop  of  that  city  jhook  off  the 
yoke  of  Bourges,  and  under  the  aujpices  of  Urban  II.  obtained 
the  primacy  of  the  province  of  Aix.  After  that,  when  the 
dukes  of  Occitania  became  powerful,  the  Archbijhop  of  Auch 
in  like  manner  refufed  to  acknowledge  the  primacy  of  Bourges, 
which  was  now  left  with  the  jingle  province  of  Bourdeaux  bejides 
its  own.  When  the  great  jchijm  broke  out  between  Pope  Inno- 
cent II.  and  the  Anti-pope  Anacletus,  a  bijhop  of  Angouleme, 
a  partizan  of  the  latter,  was  raijed  to  the  jee  of  Bourdeaux. 
On  this,  all  the  comprovincials  of  that  province  appealed  to  the 
Archbijhop  of  Bourges  as  their  primate  againjl  the  jentence  of 
excommunication  with  which  they  were  threatened.  But  when 
the  Englijh  obtained  Bourdeaux  and  the  adjacent  country,  this 
lajl  relic  of  its  primacy  was  jhatched  from  Bourges,  though  the 
two  jlrove  together  for  many  years,  the  one  for  liberty,  the  other 
for  jbvereignty.  Gregory  IX.  tried  a  compromife  by  giving 
leave  to  the  Archbijbop  of  Bourges  to  vijit  the  province  of 
Bourdeaux,  provided  he  concluded  his  vifitation  within  the  fpace 
of  fifty  days.     But  Clement  V,  who  had  been  Archbijhop  of 


292  '^^ Primate  of  Primates** 

Bourdeaux  himjelf,  completed  the  freedom  of  that  Church  ;  and 
now  all  that  remains  of  the  primacy  of  Bourges,  is  a  Jingular 
cujlom  or  privilege,  which  Jeems  to  be  much  valued  in  the  dio- 
ceje.  The  Archbijhop  appoints  two  vicars,  one  as  metropolitan, 
the  other  as  primate.  Any  appeal  from  one  of  his  Juffragans 
goes  in  the  firjl  place  to  the  metropolitical  vicar ;  if  either  of 
the  parties  is  not  Jatisfied  with  his  decijion,  he  can  then  appeal  to 
the  primatial  vicar. 

And  now,  in  this  fame  century,  an  event  occurred  which  has 
a  bearing  on  our  own  ecclejiajlical  Jlate  at  this  time.  Drogo  of 
Metz,  ajimple  bijhop,  was  Jent  by  Lothaire  to  Rome  on  politi- 
cal biifmejs.  He  was  the  uncle  of  the  king,  and  obtained  very 
great  influence  with  Sergius  II.  then  Pontiff.  He  returned  with 
a  brief,  whereby  he  was  appointed — but  it  Jeems  to  have  been 
only  perjbnally  and  for  his  life-time — Primate  of  all  the  bijhops 
of  Gaul  and  Germany.  The  Council  of  Verneuil  took  the 
claim  into  conjideration.  They  had,  Jaid  the  Fathers,  the 
greatejl  pojjible  rejpeft  for  their  brother  Drogo ;  his  learning 
and  piety  were  known  to  all ;  his  relationjhip  to  the  king  was 
an  additional  argument  in  his  favour ;  perjbnally,  no  one  could 
be  more  fit  for  the  dignity  to  which  it  had  pleajed  the  Holy  Fa-  ^ 
ther  to  advance  him.  But  they  were  bound  to  be  careful  guar- 
dians of  the  boundaries  of  the  Church  :  it  was  an  unheard  of 
thing,  that  the  pojQTejJbr  of  a  Jimple  fee  jhould  claim  precedence 
over  fo  many  metropolitans,  whofe  dignity  was  derived  from  re- 
mote ages;  and  therefore  they  begged  to  defer  ailing  on  the  i 
Pope's  injlruftions  till  a  larger  council  (it  was  then  mid-winter) 
could  be  fummoned.  Drogo,  on  this,  Jhowed  himfelf  worthy  of  ; 
the  dignity  to  which  he  had  been  appointed,  by  faying  modejlly,  ; 
that  he  would  do  nothing  which  could  offend  his  brethren,  and 
refigning  the  primacy. 

Now,  it  mujl  have  Jlruck  all  Englijh  Churchmen  as  an  ano- 
maly, that  the  Metropolitans  of  Calcutta,  Sydney,  and  Cape- 
town jhould  be  Bijhops.  The  quejlion  of  title  is  faid  to  have 
come  before  the  highejl  authorities,  and  to  have  been  deferred 
for  the  prefent.  It  may,  of  courfe,  be  ajked.  What  is  there  in 
a  name  ?  A  bijhop,  with  the  authority  of  a  metropolitan,  does 
jujl  as  well  as  if  he  had  an  appellation  of  finer  found.  Now, 
mojl  certainly,  we  place  not  the  leajl  value  on  a  title  which  is  a 
mere  title,  or  a  decoration  which  is  a  mere  decoration.  Nothing 
fecms  more  contemptible  to  us  than  the  privileges  as  fome  of  the 
Spanijh  Churches  have,  where  the  bijhop  or  dean  is  treated  as  a 
cardinal,  the  canons  as  bijhops :  nothing  more  filly  than  when 
prelates  of  this  or  that  little  ijland  call  themfelves  Exarchs  of 
this  or  that  fea.     But  this  is  a  very  different  quejlion.     We 


Bi/hop  Myntefs  Requeji.  293 

profefs  to  follow  the  early  Church  in  our  organization  ;  we  allow 
our/elves  in  a  very  comfortable  contempt  towards  the  darknejs 
of  the  eighth  or  ninth  centuries  ;  but  here  we  are  doing  what 
the  prelates  of  thoje  very  ages  knew  to  be  contrary  to  early  dis- 
cipline. And  bejides  this,  there  are  two  tangible  reajbns  for  the 
re-adoption  of  the  title  of  Archbijhop.  In  the  firjl  place,  talk 
and  reajbn  how  you  will,  you  will  not  get  people  generally  to 
jee  that  the  Metropolitan  of  Calcutta  or  Sydney  is  on  a  level 
with  York  or  Dublin,  unlejs  he  has  the  Jame  title.  People  will 
naturally  jay,  "  Oh,  but  he  is  only  a  bijhop!"  And  in  one 
jenje  he  is  only  a  bijhop ;  for  we  do  not  for  a  moment  imagine 
that  the  Bijhop  of  Capetown,  for  example,  takes,  as  be  oughty 
precedence  of  the  Bijhop  of  London.  We  know  very  well  that, 
in  the  colonies,  there  is  a  very  great  difference  between  the  me- 
tropolitan and  his  Juflfragans  ;  that  the  newjpapers  always  Jpeak 
of  him  by  his  peculiar  title  ;  and  we  imagine  that  he  takes  a  very 
different  precedence  from  theirs.  But  what  we  dejire  is,  that  the 
rank,  freely  given  in  the  colony,  may  be  freely  allowed  at  home. 
Then,  though  the  Church  of  England  cannot  in  theje  evil  days 
look  for  more  than  fair  play  as  regards  other  communions,  at  all 
events  Jhe  ought  to  have  that ;  and  it  is  not  fair  play  with  re- 
gard to  Rome,  that  while  Jhe  appoints  an  Archbijhop  of  Sydney, 
we  Jhould  only  have  a  Bijhop.  Thofe  who  are  always  crying 
out  againjl  Roman  encroachments  and  the  like,  would  uje  their 
time  much  more  profitably  if,  injlead  of  raijing  an  outcry  againjl 
that  which  Rome  has  already  obtained,  they  would  enable  us  to 
obtain  the  Jame  aljb.  Remember,  too,  this.  Where  there  is  a 
difference  between  Metropolitan  and  Archbijhop,  there  the  former 
title  is  the  highejl ;  if,  then,  you  have  given  the  higher  rank, 
why  find  any  difficulty  in  bejlowing  the  lower  ? 

While  on  this  fubje^l  we  may  relate  a  rather  amujing  incident 
which  lately  occurred  in  the  Danijh  communion.  There,  as 
every  one  knows,  the  prelates  are  merely  nominal — Tulchan 
bijhops,  as  they  call  them  in  Scotland.  The  third  centenary  of 
the  Reformation  was  celebrated  at  Copenhagen  with  the  ujual 
Protejlant  enthufiafm.  On  that  occajlon  Dr.  Mynter,  the  then 
Tulchan  Bijhop  of  Zealand,  waited  on  the  King,  and  with  the 
proper  preface,  that  he  was  aftuated  by  no  principles  of  ambition, 
but  only  from  regard  for  the  dignity  of  the  Church,  ventured  to 
requejl  that  his  Majejly  would  raije  the  Bijhopric  of  Copenha- 
gen to  an  Archbijhopric  in  honour  of  the  Tercentenary  which 
they  were  then  Jo  happy  as  to  be  celebrating.  "  There  cannot 
"  be  a  happier  thought,"  replied  the  King.  Dr.  Mynter  bowed, 
looked  modejl,  and  prepared  himjelf  for  what  was  to  come ; — 
"  except  in  one  little  particular ;  it  Jlrikes  me  that  this  mark  of 


294  Spanijh  Primates. 

"  dignity  would  be  much  better  bejlowed  on  the  Church  at  the 
"  completion  of  the  fourth  centenary,  and  I  have  no  doubt  that 
"  my  JucceJJbr  will  be  mojl  happy  to  confer  it  on  yours  then." 
So  Dr.  Mynter  went  away  abajhed. 

We  have  wandered  a  great  way  from  good  old  Drogo.  We 
will  return  to  his  century  again.  Anjegijus  of  Sens  obtained 
from  John  VIII.  the  Primacy  of  France  and  of  CiJ-Rhenane 
Germany.  But  at  the  Synod  of  Pontyon  (^Concilium  Pontigo- 
nenfe)  theje  letters  were  jloutly  oppojed,  especially  by  Hincmar 
of  Rheims,  who  naturally  Jlood  up  for  his  own  primacy.  How- 
ever, favoured  by  Charles  the  Bald,  Anjegifus  became  primate  of 
Gaul  and  Germany  as  aforejaid ;  and  to  improve  his  title, 
tacked  to  it  the  addition  of  "  and  Second  Pope."  A  worthy 
monk  of  Sens,  Odoranus  by  name,  celebrates  this  event  in  a 
poem,  where  he  Jays  : — 

Ut  primas  fieret  Gallorum,  Papa  Johannes 
Conceffit  meritis  hoc  tribuenda  fuis. 

In  the  Jame  century  Hamburg  was  raifed  to  the  dignity  of  a 
metropolis,  the  largejl  at  that  time  in  the  Chrijlian  world.  It 
Jlretched  right  away  from  that  city  over  Denmark,  Sweden,  and 
Norway,  Orkneys,  Shetlands,  and  Faroes,  to  Iceland,  and  even 
to  the  Chrijlian  colonies  in  Greenland — thoje  colonies  Jo  fadly 
and  Jo  myjierioujly  fwept  away  in  after  years  by  the  Black 
Death. 

Again,  as  the  Mahometans  had  now  overrun  the  better  part  of 
Spain,  though  there  was  Jlill  a  little  kingdom  in  the  mountain 
fajlnejjes  of  AJlurias,  Oviedo  was  raijed  to  be  its  metropolis. 
The  province  extended,  when  at  its  largejl,  from  Cape  Finijlerre 
to  the  mouth  of  the  Mondego,  then,  narrowing  as  it  advanced 
eajlward,  it  abutted  on  the  province  of  Narbonne.  To  this  me- 
tropolis Leon  was  Jubjeft ;  and  in  conjequence  of  its  former 
dignity  both  Oviedo  and  Leon,  though  they  would  naturally  be 
included  within  the  limits  either  of  Burgos  or  of  Santiago  de 
Compojlella,  are  to  this  day  autocephalous  :  you  will  find  them 
entered  in  the  Spanijh  Ecclefiajlical  guide  as  Obifpados  Efentos. 
In  the  Jame  century  the  converjions  of  the  barbarians  requiring 
additional  Juperintendence  for  the  new  folds,  Prague  became  an 
archbijhopric,  pujhing  its  juriJUidion  to  the  confines  of  the  Eajlern 
Church.  We  have  a  very  injlruftive  detail  of  the  ideas  enter- 
tained at  this  epoch,  regarding  the  authority  of  metropolitans, 
in  the  writings  of  one  of  its  mojl  celebrated  ccclejiajlics,  Hincmar 
of  Rheims,  and,  above  all,  in  his  fierce  controverjy  with  his  name- 
Jake  of  Laon.  Hincmar  was  one  of  the  lajl  metropolitans  who 
Jeems  to  have  retained  the  primitive  idea  of  their  power  and 


Primates  and  Metropolitans. 


^95 


dignity.  The  enormous  encroachments  which  the  See  of  Rome 
was  [o  Jbon  about  to  make,  rendered  them,  at  a  later  period, 
almojl  titular  offices. 

Let  us  now  give  a  glance  at  the  metropolitical  divijion  of 
Europe  at  the  accejjion  of  Gregory  VII. — that  great  epoch  in 
ecclejiajlical  hijlory. 

We  will  begin  from  the  jbuth-wejl.  Draw  a  line  from  the 
mouth  of  the  Mondego  to  the  city  of  Tarragona.  All  fouth  of 
this,  and  a  considerable  indentation  to  the  north,  was  Mahometan. 
Seville  and  Toledo  retained  Jbme  faint  traces  of  their  metropo- 
litical rights,  but  Jcarcely  juch  as  to  dejerve  mention  here.  In 
the  kingdom  of  Cajlile  and  Leon,  beginning  from  the  wejl,  we 
have  the  province  of  Oviedo.  This  extended  right  acrojs  Spain, 
as  far  as  the  Ebro  to  the  eajl.  Here  it  was  met  by  that  of  Nar- 
bonne,  Jlanting  away  towards  Aries.  Above  the  P3Tenees  comes 
Auch,  bounded  by  Narbonne  to  the  eajl,  by  Bourdeaux  to  the 
North.  Parallel  with  Bourdeaux,  and  taking  the  whole  centre 
of  France,  is  the  province  of  Bourges.  Above  Bourdeaux  is 
Tours  ;  then,  forming  a  good  part  of  Brittany,  the  Jchijmatical 
province  of  Dol.  To  the  east  of  this,  Rouen  ;  under  Rouen, 
Sens.  South-eajl  of  theje,  Lyons  ;  Jlill  Jouth-eajl,  the  five  jmall 
provinces  of  Vienne,  Tarantaije,  Aries,  Aix,  Embrun.  Return- 
ing northwards,  eajl  of  Rouen  and  Sens,  we  have  Rheims  ;  Jlill 
eajl,  Cologne  ;  to  the  north-eajl,  the  enormous  province  of  Ham- 
burg, Jlretching  from  Iceland,  through  Scandinavia,  to  pagan 
Pomerania.  South  of  Cologne,  Treves  ;  Jbuth  of  that,  Bejan- 
^on,  which  touches  Milan.  Eajl  of  Cologne,  the  vajl  province 
of  Mayence,  reaching  from  Worms  and  Spires  almojl  to  Cracow ; 
between  this  and  Hamburg,  Magdeburg  ;  eajl  of  the  latter 
Gnejen.  South  of  Gnejen  is  Strigonia,  which  touches  to  the 
eajlward  on  the  Pagans,  to  the  fouth  on  the  Eajlern  Church. 
South-eajl  of  Milan  and  Salzburg,  Aquileia.  The  little  point 
that  runs  out  into  the  Jea  beyond  Aquileia  is  Grado.  Then,  in 
Italy,  Milan,  Rome  Proper,  Beneventum,  Salerno.  To  the 
fouth-eajl  of  Aquileia  and  Salzburg,  and  wejl  of  Strigonia,  Dio- 
dea.      It  may  be  worth  while  to  put  this  into  a  tabular  form. 

At  that  time,  the  principal  European  kingdoms  were  thus 
divided : — 


England  and 
Scotland      .     Canterbury. 
York. 


France 


Ireland 


Armagh. 
Dublin. 
Tuam. 
Cafhel. 


Rheims. 

Rouen. 

Dol. 

Tours. 

Sens. 

Bourdeaux. 

Bruges. 

Auch. 


296 


Primates  and  Metropolitans. 


•ance  .     . 

.     Narbonne. 

Ravenna. 

Lyons. 

Milan. 

Befan5;on. 
Vienne 

Spain  ,     .     . 

.     Oviedo. 

Tarantaife. 

Seville. 

'     Aix. 

Toledo. 

Embrun. 

Aries. 

Strlgonia. 
Hamburg. 

Germany,  &c. 

.    Cologne. 
Magdebui- 
Mayence. 
Salzburg. 
Treves. 

aly,  Sa<voy, 
&c.  ,     .     . 

Rome. 
Salerno. 

Gnefen. 

Aquileia. 

Dioclea. 

Grado. 


Forty  provinces  in  all. 

Advancing  now  into  the  eleventh  and  twelfth  centuries,  we 
have  to  notice  the  rapid  diminution  of  the  rights  of  primates,  on 
account  of  the  exorbitant  claims  put  forward  by  the  papal  legates. 
They  completely  Juperjeded  the  ancient  authorities  in  Jumnion- 
ing  councils.  And,  indeed,  when  the  doflrine  became  gradually 
received,  that  a  fynod  could  not  be  convoked,  much  more,  could 
not  publijh  its  canons,  without  the  licence  of  the  Papal  See,  it 
followed  almojl  of  necejjity,  that  legantine,  Jhould  take  the  place 
of  primatial,  authority.  And  it  is  curious  to  Jee  how  in  this  aljb, 
as  well  as  in  matters  regard  ingjimple  bijhops,  the  Court  of  Rome, 
and  the  Jecular  powers  of  the  various  European  Jlates,  played 
into  each  other's  hands.  This  was  the  meaning  of  Pragmatic 
Sanflions,  Concordats,  and  to  a  certain  extent  alfo,  of  the  ^o- 
called  Galilean  Liberties.  If  you  will  only  hinder  your  canons  from 
independently  ele^ing  their  bijhops,  faid  the  Court  of  Rome  to 
that  of  Paris,  and  your  monks  their  abbats,  we  will  allow  you  to 
nominate  both.  And  the  fecular  power  was  only  too  glad  to 
comply  with  fo  pleajing  a  Juggejlion. 

Towards  the  end  of  the  eleventh  century,  the  great  city  of 
Lyons  obtained  the  primacy  over  four  provinces  ;  thoje,  namely, 
of  Tours,  Sens,  Rouen,  and  its  own.  This,  however,  occajioned 
dijlurbances,  which  almojl  ended  in  a  Jchijm.  The  Archbijhop 
of  Tours,  who  had  no  traditions  of  authority  to  fall  back  upon, 
made  no  objeSion  to  the  new  primate  ;  thofe  of  Sens  and  Rouen, 
more  particularly  the  former,  refujed  in  any  way  to  acknowledge 
it.  Philip  the  Fair  brought  the  Jecular  arm  into  operation,  and 
reduced  Sens  to  obedience  ;  but  Rouen  pertinacioujly  Jlood  out, 
and  was  gratified  with  the  title  of  Primate  of  Normandy,  though 
he  had  nothing  but  himjelf  to  be  primate  of.  See  what  a  mere 
title  of  honour  the  thing  was  becoming. 


Canterbury  and  Tork,  297 

Not  more  than  thirty  miles  from  Lyons,  is  a  city  as  ancient 
and  as  interejting,  Vienne — Vienne  the  Holy,  as  it  proudly  calls 
itjelf,  becauje  thirty-eight  of  its  archbijhops  are  reckoned  among 
the  Saints,  a  greater  number  than  that  of  any  other  fee,  Rome 
only  excepted.  This  place  had  been  capital  of  the  kingdom  of 
Burgundy,  and  the  archbijhop  had  been  ex-officio  chancellor,  and 
afterwards  arch-chancellor  of  the  kingdom.  Calixtus  II,  who 
had  himjelf  been  metropolitan,  advanced  the  Jee  to  the  primacy 
of  feven  churches  :  Bourges,  Bourdeaux,  Auch,  Narbonne,  Aix, 
Embrun,  Tarantaife,  the  latter  the  metropolis  of  the  Pennine 
Alps.  Hence  it  is  that  the  Archbijhop  of  Vienne  calls  himjelf 
Primate  of  Primates,  Jince  Bourges  had  long  been  primatial,  and 
Narbonne  had  been  made  Jo  by  Urban  II.  However,  this  Bull 
had  not  the  leajl  effefl,  except  in  the  ajjumption  of  the  Jlrange 
title  jujl  mentioned. 

When  Alfonfo  VI.  had  liberated  Toledo  from  the  Moors, 
May  25,  1085,  Urban  II.  immediately  conjlituted  the  Arch- 
bijhop, Primate  of  All  the  Spains  ;  and  after  conjiderable  rejijl- 
ance,  especially  on  the  part  of  Tarragona,  ^o  far  as  Spain  itjelf 
was  concerned,  this  precedence  was  ejlablijhed.  But  Braga,  in 
Portugal,  has  never  ceajed  to  claim  the  primacy  to  itjelf;  and 
every  parijh  church  of  that  interejling  city  has  the  double-barred 
crojs,  to  indicate  this  right.  The  dijpute  was  very  wifely  left 
undecided  at  Trent ;  but  both  Braga  and  Toledo  have  fmce  funk 
into  a  fecondary  pojition  in  their  own  countries  by  the  injlitution 
of  the  patriarchate  of  Lijhon  and  that  of  the  Indies.  It  was  alfo 
in  this  century  that  the  refpeSive  claims  of  Canterbury  and  York 
were  fettled,  or  rather,  purpofely  left  unfettled.  The  two  arch- 
bijhops were  firjl  declared  equal,  and  the  right  of  York  allowed 
to  carry  his  crofs  even  through  the  province  of  Canterbury.  On 
the  appeal  of  Canterbury,  the  latter  privilege  was  withdrawn  ; 
but  on  a  further  reprefentation  from  York,  it  was  again  allowed 
pendente  lite ;  and  finally,  by  the  dijlinftion  of  Primate  of  All 
England  and  Primate  of  England,  peace  was  made.  It  mujl  be 
remembered  that  the  province  of  York  had  been  larger  than,  and 
was  even  then  as  large  as,  that  of  Canterbury,  embracing  as  it 
did  the  whole  of  Scotland  till  1466.  In  fad,  we  muJl  not  forget 
that  the  prefent  archbijhopric  of  Canterbury  contains  three  pro- 
vinces :  its  own ;  that  of  S.  David's,  which  till  920  embraced 
Wales  ;  that  of  Lichfield,  which  in  the  time  of  OfFa,  king  of  the 
Mercians,  embraced  thefe  fees  :  Worcejler,  Leicejler,  Sidnachef- 
ter,  Elmham,  Hereford,  and  Dunwich — all  of  which,  up  to  the 
elevation  of  Lichfield,  belonged  to  York,  but  were  afterwards 
annexed  to  Canterbury. 

As  to  metropolitans,  thofe  in  the  eleventh  and  twelfth  cen- 


298  The  Bull:  '' ^i  Chrijii  Dominu' 

turies  were  fajl  multiplying ;  especially  from  the  favour  with 
which  a  pope,  raijed  from  Jbme  Juffragan  Jee,  regarded  his 
original  Church. 

It  is  curious  to  Jee  how  the  tendency  of  ecclejlajlical  progrejs 
has  Jerved  to  break  up  the  provinces  into  Jmaller  fragments. 
Look,  for  example,  at  the  Iberian  peninjula.  We  have  jeen  it, 
before  the  irruption  of  the  Saracens,  divided  into  the  provinces 
of  Seville,  Toledo,  Tarragona,  Merida,  Braga.  How  is  it 
divided  now  ? 

In  Spain 


Toledo. 

Tarragona. 

Seville. 

Saragofla. 

Santiago  de 

Com- 

Valenca. 

poftella. 

In  Portugal.     Braga. 

Granada. 

Lilbon. 

Burgos. 

Evora. 

te  North  and  Central  Italy. 

We  have  : — 

Bologna,  made  an 

Ar 

L-hbifhopric 

in  1582. 

Fermo 

» 

1589. 

Urbino 

J 

> 

1563- 

Florence 

»j 

1420. 

Pifa 

> 

1092. 

Sienna 

» 

1459. 

After  this  period  we  hear  very  little  about  primates,  but  the 
great  increafe  of  metropolitans  dejerves  notice.  Thus  the  little 
ijland  of  Sardinia  has  no  lej*s  than  three, — Cagliari,  SaJJari,  and 
Orijlano  ;  the  two  former  call  themjelves  alike,  Primates  of 
Corjica  and  Sardinia.  Theje  three  archbijhops  have  but  eight 
bijhops  between  them  ;  and  the  eleven  Jees  are  contained  in  an 
ijland  1 30  miles  long  by  about  40  in  breadth  ;  that  is,  in  a  Jpace 
conjiderably  lejs  than  the  three  counties  of  Kent,  Surrey,  and 
Sujjex  :  and  a  population  of  about  500,000.  Tujcany,  again, 
about  three-fourths  of  the  Jize  of  Sardinia,  has  four  archbijhops 
and  Jixteen  bijhops,  though  there  the  population  amounts  to 
1,300,000.  So  again,  the  natural  fondnejs  of  a  pope  for  the  Jee 
from  which  he  had  been  raijed,  induced  Sixtus  V.  to  cut  out 
a  little  Jlice  from  the  patrimony  of  S.  Peter,  of  fome  forty  Jquare 
miles,  and  to  conjlitute  it  into  a  province  for  Fermo. 

Never  was  a  more  fearful  demolition  of  a  national  Church 
than  that  prejjed  upon  the  Pope  by  Napoleon,  and  brought  to 
pajs  by  him  in  the  bull  ^i  Chrijii  Domini.  By  that  document, 
— to  ijjue  which  Pius  himjclf  confejjed  that  his  right  was  very 
doubtful, — hefupprejjed  the  following  mctropolitical  Jees :  *Paris, 
Rheims,  *Bourges,  *Lyons,  *Roucn,  Sens,  *Tours,  Alby, 
♦Bourdeaux,  Auch,  Narbonnc,  *ToulouJc,  Aries,  *Aix,  Vienne, 
Embrun,  Cambray,  •Bejan^on,  Treves,    Mayence,  Avignon, 


Council  of  Emhrun.  299 

♦Malines,  Tarantaife ;  and  in  their  Jlead  re-eref?ed  ten  out  of 
the  twenty- three, — thoje,  namely,  which  we  have  marked  with 
an  ajlerijk.  Of  the  old  jees,  Tours,  Bourdeaux,  Auch,  and 
Narbonne  had  the  greatejl  number  of  Juffragans.  Tours  had 
eleven  :  Le  Mans,  Angers,  Remus,  Nantes,  Quimper,  Vannes, 
S.  Pol  de  Leon,  Treguier,  S.  Brieuc,  S,  Malo,  Dol.  Bour- 
deaux had  nine :  Agen,  Angoulcme,  Saintes,  Poidiers,  Perigueux, 
Condom,  Sarlet,  La  Rochelle,  Lu^on.  Auch  had  ten  :  Bax, 
Lejloure,  Comminges,  Conjerans,  Aire,  Bazas,  Tarbes,  Oleron, 
Lejcars,  Bayonne.  And  Narbonne  had  ten  :  Beziers,  Agde, 
Nifmes,  CarcaJJbne,  Montpellier,  Lodeve,  Uzes,  S.  Pons,  Aleth, 
Alais,  Elne.  ThoJe  that  had  fewejl  were  Bejan^on,  who  had 
only  Belley  for  Juffragan  ;  and  Mayence,  who  had  no  one  to  be 
archbijhop  to  but  himjelf. 

While  on  the  jubjed  of  French  bijhoprics,  it  may  be  well  to 
notice  one  or  two  hijlorical  fafts  conneded  with  that  Church  that 
bear  on  our  jubjed. 

The  lajl  time,  probably,  that  an  appeal  was  made  to  a  French 
primate,  was  by  the  Sijters  of  Port-Royal,  when  condemned  by 
the  Archbijhop  of  Paris,  their  Diocejan  as  well  as  Metropolitan  : 
they  appealed  from  him  to  the  Archbijhop  of  Lyons,  as  his 
Primate — of  courje  without  any  effeft. 

The  Council  of  Embrun,  held  in  1727,  for  the  purpoje  of 
crujhing  poor  Soanen,  throws  ^ovao.  light  on  the  quejlion  we  have 
in  hand.  The  province  of  Embrun  contained  but  Jlx  Juffragan 
Jees  ;  of  theje,  Soanen  himjelf  occupied  one,  namely,  Senez ; 
and  another,  Nice,  was  not  in  French  Territory.  But  as  twelve 
bijhops  are  required  for  the  degradation  of  a  bijhop,  the  quejlion 
was  how  to  procure  a  JulBcient  number.  The  infamous  Tencin, 
who  was  pre/ident,  applied  to  his  brother-metropolitans  of  Aries, 
Aix,  Bejan^on,  Lyons,  and  Vienne,  and  ten  more  bijhops  joined 
the  Jynod  from  thoJe  provinces.  On  this,  Soanen  protejled  to 
the  new  comers  that  they  had  no  right  to  Jit  as  his  judges,  ex- 
cept in  a  national  council ;  and  that  they  had  no  voice  in  any 
provincial  Jynod  Jave  their  own.  But,  perjecuted  and  unrighte- 
oujly  overborne  as  Soanen  was,^and  monjter  of  iniquity  as  was 
Tencin,  we  cannot  think  that  in  this  injlance  his  protejl  was 
valid.  The  fourteenth  canon  of  the  great  Council  of  Antioch 
Jaj^s  exprejfly  :  "  If  any  bijhop  Jhall  be  judged  concerning  certain 
"  crimes,  and  it  Jhall  fall  out,  that  the  comprovincials  dijagree 
*'  concerning  him,  Jome  of  them  believing  him  innocent,  jbme  of 
*'  them  holding  him  guilty  ;  it  has  Jeemed  good  to  this  holy 
*'  Synod  that,  for  the  Jettlement  of  the  difficulty,  the  metropoli- 
*'  tans  Jhould  convoke  other  judges  from  a  neighbouring  province 
"  who  Jhall  hear  the  cauje ;  and  by  them   and  the  provincial 


300  Dol  and  Valladolid. 

'*  bijhops  together,  that  which  is  right  Jhall  be  decreed.'*  It  is 
true  that  this  canon  does  not  exadlly  touch  the  caje  in  quejlion, 
becauje  here  there  was  no  dijjenjion  between  the  bijhops,  and 
only  a  want  of  the  canonical  number  ;  but  thejpirit  of  onejeems 
to  jujlify  the  other.  And  perhaps  the  third  and  fourth  canons 
of  Sardica,  the  latter  of  which  Jpeaks  of  the  deposition  of  a 
bijhop  by  the  judgment  of  thoje  prelates  who  live  in  neighbour- 
ing places  comes  Jlill  nearer  to  the  mark.  If  Soanen's  argument 
were  jujl,  there  was  not  one  province  in  France  of  which  the  jynod 
could  have  depojed  an  unworthy  bijhop,  the  highejl  number  of 
Juffragans  being,  as  we  have  Jeen,  eleven — twelve,  that  is,  in  all, 
but  then  the  accujed  bijhop  mujl  have  been  one  of  the  twelve. 

Again :  we  may  refer  to  the  attempt  of  Dol  to  ereS  itjelf 
into  the  metropolis  of  Brittany,  as  another  faS  bearing  on  our 
JubjeS.  It  was  clearly  prejudicial  to  the  dukes  of  Bretagne, 
who  were  in  the  height  of  their  power,  kings  in  all  but  name, 
that  their  dukedom  Jhould  be  Jubjeft  to  a  foreign  metropolis  ; 
that  of  Tours.  With  all  their  might,  then,  they  upheld  the 
claims  of  Dol ;  and  for  more  than  a  century  that  Jee,  dijregard- 
ing  the  cenjures  of  Rome,  exercijed  metropolitical  power  over  the 
province.  In  this  very  year  [1859]  Bretagne  has  at  length  been 
conjlituted  a  Jeparate  province  ;  only  Rennes,  not  Dol,  is  the 
Jeat  of  the  metropolis.  It  happened  to  the  writer  of  this  paper 
to  be  in  Brittany  at  the  erection  of  Rennes  to  its  new  dignity ; 
and  aljb  at  Valladolid  when  the  intelligence  arrived  that  the 
Holy  See  had  conjented,  at  the  requejl  of  the  Spanijh  Govern- 
ment, to  ereft  it  into  a  metropolis.  The  contrajl  between  the 
jenjations  occajioned  in  the  two  places  was  not  a  little  curious. 
In  Valladolid  no  one  jeemed  to  care  about  the  change — not  one 
decoration  did  we  objerve  in  any  church,  not  one  peal  did  we 
hear  from  any  tower.  But  in  Brittany  it  was  perfe^  ecjlajy ; 
every  parijh  Jermon  Jeemed  to  dwell  on  the  happy  event ;  the 
bells  announced  it  perpetually ;  and,  indeed,  it  almojl  rivalled 
Solferino  in  attrafling  public  attention. 

Again  :  that  was  a  remarkable  ereflion  of  metropoles  which 
occurred  juJl  before  the  outbreak  of  the  war  which  made  the 
Seven  United  Provinces  independent.  The  enormous  extent 
of  the  fees  of  Utrecht,  Liege,  OJhabriick,  Miinjler,  and  others 
In  that  part  of  Europe,  had  been  the  dejlrudion  of  the  Church. 
Warriors  injlead  of  prelates,  Jecular  injlead  of  jpiritual  poten- 
tates, theje  bijhops  waged  their  own  battles,  made  their  own 
treaties,  marched  at  the  head  of  their  armies,  in  all  points  as  any 
Margrave  or  Free  Count  might  do.  By  one  Jlroke  of  his  pen, 
Pius  IV.  made  three  metropoles  for  the  Netherlands :    Utrecht, 


Funchal  created  a  Metropolis,  301 

Cambray,  Mechlin.  The  two  former  had  been  fees  before  ; 
the  latter  was  a  new  epifcopate,  but  it  was  endowed  with  the 
primacy  of  the  three,  probably  on  account  of  Rome's  old 
jealoujy  of  Utrecht.  If  theje  new  provinces  and  diocejes  could 
not  preferve  Holland,  they  were  at  all  events  effedual  to  the 
Javing  of  Belgium. 

A  rather  curious  creation  of  a  metropolis  was  that  of  Funchal, 
in  the  ijland  of  Madeira.  At  the  time  when  the  Portuguese 
discoveries  both  in  Brazil  and  India  were  raijing  that  little 
kingdom  to  a  high  rank  among  the  Jlates  of  Europe,  Funchal  in 
Madeira  was  ereded  into  a  bijhopric,  and  one  Lobo  appointed 
to  its  incumbency.  On  his  death,  at  the  requejl  of  Dom  Joao 
III,  D.  Martinho  de  Portugal  was  appointed  by  Paul  III. 
Archbijhop  of  Funchal  and  Metropolitan  of  All  the  Indies, — 
the  Indies,  be  it  obferved,  embracing  Brazil  as  well  as  India. 
Such  was  the  knowledge  of  geograghy  at  that  time,  that  a  little 
ijland,  only  four  or  five  days'  jail  from  Li/bon,  had  a  province 
which  embraced  about  one-half  of  the  known  world  !  The  ab- 
jurdity  of  this  arrangement  was  Jbon  discovered.  D.  Martinho, 
finding  it,  we  Juppoje,  impojjible  to  look  properly  after  his 
province,  determined  not  to  vijit  it  at  all ;  and  accordingly 
never  even  took  the  trouble  of  going  to  Madeira.  On  his  death, 
the  Primacy  of  the  Indies  was  transferred  to  Goa  ;  and  Funchal 
obliged  to  content  itself  with  its  own  diocejan  rights.  The 
bijhop,  however,  has  on  certain  folemn  occajions  a  crozier  borne 
before  him  injlead  of  a  pajloral  JlafF,  in  remembrance  of  his 
Jhort-lived  metropolitical  dignity,  in  the  fame  way  that  the 
Bijhop  of  Meath,  alone  of  all  Jimple  prelates,  terms  himjelf 
Mojl  Reverend. 

We  have  Jaid  that  in  the  Wejl  there  is  abjblutely  no  differ- 
ence between  the  titles  of  archbijhop,  bijhop,  and  metropolitan. 
Every  archbijhop  is  a  metropolitan  ;  every  metropolitan  is  an 
archbijhop.  But  in  the  Eajl  the  cafe  is  widely  different.  There 
an  archbijhop  is  merely  a  title  of  honour  given  to  fome  prelates 
in  order  to  dijlinguijh  them  from  the  common  herd,  but  not  im- 
plying the  exijlence  of  a  province  or  the  pojfejfion  of  any  metro- 
political  rights.  The  reader  may  probably  remember  Mr.  Cur- 
zon's  account  of  the  ajlonijhment  exprejfed  by  the  CEcumenical 
Patriarch,  when  prefented  with  letters  from  the  Archbijhop  of 
Canterbury  under  that  title,  injlead  of  the  proper  name  of  Me- 
tropolitan. "  What!"  he  exclaimed,  "a  fimple  archbijhop  to 
•*  have,  as  you  tell  me  he  has,  authority  over  fo  many  prelates  and 
■"  ^o  vajl  a  tra6i  of  country  ! "  The  adoption  of  the  other  name 
would  have  prevented  all  mijlake.     In  point  of  fad,  the  firjl 


302     ArchhiJJio-ps  and  Metropolitans  in  Eafiern  Church. 

eighty-three  prelates,  reckoning  in  order  of  precedence  from  the 
Protothronos  of  Caejarea  down  to  the  metropolitan  of  VeleJJa  in 
Thrace,  who  are  jubje6l  to  the  fee  of  Conjlantinople,  are  all 
metropolitans.  Then  come  the  archbijhops  ;  and  there  are  only- 
two,  Lititza  and  Carpathus.  In  the  Ionian  IJlands,  again,  there 
are  three  metropolitans  and  two  archbijhops.  But  in  the  dice- 
cejes  of  Alexandria  and  Antioch  there  are  no  archbijhops  at  all ; 
in  that  of  Jerujalem  there  are  Jlx.  In  Rujfia,  however,  the  caje 
is  very  different.  Here  all  the  Jees  are  divided  into  eparchies  of 
the  firjt,  Jecond,  and  third  clajs.  The  eparchy  of  the  firjl  clajs 
conjijls  of  metropolitans  only,  in  number  four;  but  virtually 
only  three  :  Kieff  and  Novgorod,  which  are  at  prejent  united  ; 
Mojcow ;  and  S.  Peterjburg.  Eparchies  of  the  Jecond  clajs 
are  almojl  all  archbijhops,  but  with  a  few  bijhops  intermixed. 
Eparchies  of  the  third  clajs  conjijl  of  bijhops  with  a  few  arch- 
bijhops intermixed. 

But  when  we  Jpeak  of  metropolitans  throughout  the  Eajlern 
Church,  we  mujl  not  imagine  that  now  they  have  each  their  Juf- 
fragans ;  or  that  their  title,  in  mojl  cajes,  is  anything  more 
than  one  of  honour.  Out  of  the  whole  number  there  are  not 
more  than  fifteen  or  Jixteen  who  have  any  bijhops ;  and  the 
greater  number  of  theje  have  but  one  or  two.  The  greatejl 
number  of  Jiaffragans  pojjejfed  by  any  metropolitan  belongs  to 
TheJJalonica  :  here  there  are  eight.  Crete  comes  next,  with 
Jlx ;  then  LariJJa,  with  four  ;  then  Tirnova,  Wallachia  and 
Servia,  with  three  each.  Nor  muJl  it  be  imagined  that  the  Jb- 
called  bijhops  in  RuJJia  owe  obedience  to  any  metropolitan. 
Thoje  who  do  ^o — and  they  are  very  few — are  called  vicar- 
bijhops.  Only  one  metropolitan,  namely,  he  of  Lithuania,  has 
two  of  theJe  :   Brzezjch  and  Kovin. 

Such  being  the  caJe,  a  remarkable  difficulty  occurred  at  the 
political  organization  of  the  Roman  Church — we  mean  as  dif- 
tind  from  the  now  happily  extinfl  Uniats  in  RuJJia.  It  was  in 
the  time  of  the  Emprejs  Catherine,  and  the  circumjlances  are 
Jlngular  enough  to  merit  relation.  After  almojl  endlej*s  nego- 
tiations, it  was  rejblved  by  the  Concordat  that  there  Jhould  be 
five  bijhops,  Vilna,  Samogitia,  Luceor,  Camenjk,  and  Minjk. 
TheJe  were  placed  under  the  Archbijhop  of  Mohileff — and  a 
mojl  dijreputable  Archbijhop  he  was,  as  the  reader  Jhall  hear. 
There  was,  at  that  time,  in  the  light  cavalry  of  the  PruJJian 
army,  a  young  Protejlant  officer  of  the  noble  Polijh  family  of 
the  Siejlrenezevitch-Bohiijz.  This  man  lojl  two  fingers  of  the 
right  hand  in  a  Jabre  duel ;  was  thereupon  forced  to  leave  the 
army ;  and  happening  to  have  picked  up  a  Jmattering  of  Latin 
and  Greek,  he  offered  himjclf  as  tutor  in  a  rich  Roman  Catholic 


The  Nejiorian  Patriarchate.  303 

family  in  Poland.  When  the  youth  whofe  education  he  Juper- 
intended  had  grown  up,  the  father,  who  had  no  other  way  of 
recompenjlng  Bohiijz,  offered,  if  he  would  embrace  the  Catholic 
faith,  to  prejent  him  to  a  living  which  he  happened  to  pojfejs. 
Bohiijz,  who  had  never  troubled  himjelf  much  about  forms  of 
religion,  conjented.  In  the  occupation  of  Poland  by  Rujjia,  he 
made  himjelf  ufeful  to  the  governing  powers  ;  and  Catherine, 
who  jaw  in  him  the  able  unjcrupulous  minijler  whom  jhe  loved, 
offered  him  the  archbijhopric  of  Mohileff.  Then  there  arofe  a 
difficulty  with  refped  to  Rome.  "  I  will  have  the  pojjejjbr  of 
"  this  fee,"  faid  the  Emprejs,  "  a  metropolitan  as  dijlinguijhed 
"  from  an  archbijhop."  "  We  have  no  juch  dijlindtion,"  Rome 
replied  ;  "  an  archbijhop  will  have  the  authority  you  want,  and 
"  it  will  be  jujl  the  jame  thing."  "  I  will  have  it  my  own 
"  way,"  returned  Catherine  :  "  he  jhall  be  a  metropolitan  and 
"  not  an  archbijhop,  or  there  jhall  be  no  fee  of  Mohileff  at  all." 
And  ^o  the  Pope  gave  way.  Paul  further  demanded  that  this 
metropolitan  jhould  wear  the  cojlume  and  receive  the  title  of  a 
cardinal ;  and  this  alfo  was  conceded.  His  province  extends 
from  Poland  to  the  frontiers  of  China — certainly  the  largejl  in 
the  Catholic  world.  With  refpe6i  to  Bohiifz  himfelf,  his  life 
was  a  fcandal  to  his  flock.  He  had  a  brother  who  remained  a 
Calvinijt.  This  man  he  made  fuperintendent  of  his  finances, 
and  married  his  daughter  to  a  Greek  priejl.  The  archiepif- 
copal  table  was  ufually  filled  by  the  Calvinijl  brother,  the 
orthodox  fon-in-law,  and  one  Fejjler,  an  apojtate  Capuchin,  who 
had  turned  Lutheran,  and  was  made  nominal  Bifhop  of  the  Lu- 
therans in  Rujjia.  This  amalgamation  of  religion  gave  unut- 
terable offence  in  a  country  ^o  fcrupulous  as  that  in  which  it 
occurred. 

If  we  defire  to  fee  the  grandejl  fpecimen  which  has  ever  been 
exhibited  to  the  Church  of  the  metropolitical  fyjlem,  we  mujl 
turn  our  eyes  to  mediaeval  Afia.  It  is  very  difficult  to  realize 
what  was  the  jlate  of  the  Nejiorian  Church  at  the  time  of  its 
glory,  before  Jenghis  Khan  commenced  and  Tamerlane  finijhed 
its  extirpation.  Certainly,  it  prefents  the  mojl  marvellous  hijtory 
of  any  Church  in  the  world.  At  the  time  of  the  Firjl  Crufade, 
the  Nejlorians  formed  a  larger  communion  than  the  Eajlern  and 
Wejlern  Churches  put  together  ;  and  now  they  are  reduced  to  a 
few  hundred  families,  in  an  obfcure  corner  of  that  continent 
which  once  they  dominated.  We  are  accujlomed  to  marvel  at 
the  fudden  fall  of  the  African  Church  :  in  the  time  of  S.  Au- 
gujline,  the  mojl  flourijhing  communion  in  the  world  ;  two  cen- 
turies later,  non-exijlent.  Its  difappearance  we  are  accujlomed 
to  attribute  to  its  failure  in  adion  as  a  mijfionary  body ;  to  its 


I 


304  Nejiorian  Suffragan  Metropolitans. 

forgetfulnejs  that  the  charter  by  which  every  Chrijlian  commu- 
nion holds  its  life  is  aggrej^lvenefs ;  that  as  Jbon  as  it  ceajes  to 
propagate,  it  ceajes  to  exijl.  This  cannot  be  laid  to  the  charge 
of  the  Nejiorian  Church,  whofe  mijjlonaries  went  out  into  all 
parts  of  AJia ;  whoje  blood  was  poured  forth  by  pailsful  on  the 
Jleppes  of  Tatary,  and  amid  the  jungles  of  India.  Here  we 
have  the  mortal  effeSs  of  herefy.  What  could  it  matter,  a 
reajbner  might  ajk,  whether  the  Blejfed  Virgin  were  called 
Mother  of  GOD,  or  merely  Mother  of  CHRIST  ;  whether  our 
Lord  were  in  two  Perjbns  or  in  one  ?  It  mattered  jujl  this  : 
that  the  one  united  body  of  the  eleventh  century  has  dijap- 
peared  from  the  face  of  the  earth,  while  the  two,  together  not  its 
equal,  have  gone  on  and  increajed,  Jubjugating  to  themjelves  one 
whole  continent,  and  the  half  of  another,  Jlnce  that  period. 

However,  let  us  attend  now,  not  to  the  herejy,  but  to  the 
wonderful  dijcipline,  of  the  Nejiorian  Church.  And  firjl,  think 
of  its  patriarch,  Jeated  at  Moful,  with  a  province  of  his  own,  as 
any  other  archbijhop  ;  and  with  twenty-five  metropolitans,  each 
of  them  ruling  over  fifteen  or  twenty  bijhops,  dependent  on  him. 
There  in  the  rich  country  of  Irak,  the  paradife  of  Perjia,  is  the 
metropolis  of  Gondijapor,  Protothronus  of  all :  there,  further 
wejl,  is  Nijibis  :  there,  ruling  over  Chuzijlan,  is  the  BaJJbra 
with  which  the  "  Arabian  Nights"  familiarized  us  in  the  nurjery : 
there  is  Arbela,  with  its  remembrances  of  the  overthrow  of  the 
Perjian  empire.  Then,  as  we  advance  further  into  the  continent, 
is  Holwan  :  if  we  go  wejl,  we  have  Aleppo  and  Damajcus  :  if 
we  go  to  the  Cajpian,  we  have  Raia,  the  Rages  of  Tobit :  Jlill 
further,  and  among  all  the  Romance  of  Prejter  John  and  the 
Tataric  Khans,  we  have  Samarcand  :  pajs  into  the  Per/ian 
Ocean,  the  fertile  ijland  of  Zocotra  has  its  metropolitan  :  go 
jbuth-eajl,  there  is  the  province  of  India  :  Jlill  paJs  eajlward,  and 
we  come  to  China,  which  we  now  know  to  have  had  a  flourijhing 
Church  in  the  year  780  :  and  then  returning  wejl.  Central  Ta- 
tary and  South  Siberia  had  their  own  archbijhop.  This  was  a 
patriarchate  indeed  !  Jcorning  compari/on  as  it  did  with  the  ter- 
ritory of  even  Conjlantinople  or  Rome  !  And  then,  for  the  mojl 
part,  it  was  unbroken  by  Jchijrn,  or  any  kind  of  divijion.  In  its 
wejlern  portion,  indeed,  the  Jacobites  were  mingled  among  the 
Nejlorians,  but  as  an  altogether  inferior  communion,  and  without 
any  hojlile  feeling.  Once  every  year,  the  nearejl  metropolitans 
(Nlfibis,  Seleucia,  Gondijapor,  Diarbekr,  and  the  like)  came  up 
to  pay  their  rejpefls  to  the  patriarch,  and  to  receive  his  blejfing. 
Once  in  three  years  came  thoje  at  a  middle  dijlance,  Juch  as 
ruled  in  Samarcand,  Beloochijlan,  and  Zocotra ;  and  once  in 
Jix  years  the  dijlant  and  virtually  autoccphalous  metropolitans 


The  Colonial  Churches.  305 

of  India  and  China  crojQTed  thoje  intervening  mountain  ranges 
and  tracklefs  dejerts,  to  give  and  to  receive  a  realization  of  the 
feeling  that  the  great  Nejlorian  Communion  was  one  Church. 
Nothing  in  the  annals  of  Rome  ever  equalled  this.  The  mojl 
dijiant  prelates  in  mediaeval  times  could  make  the  journey  to  S. 
Peter's  fee  in  eight  weeks  :  it  took  the  Metropolitan  of  China 
eight  months  to  reach  Mojul ;  thus  his  fexennial  vijit  involved 
a  two  years'  abfence  from  his  diocefe,  including  his  rejl  at  Moful 
and  the  fynod  which  he  attended. 

Let  us  now,  in  conclujion,  fee  what  lejjons  we  can  gather  for 
ourjelves  from  the  fads  that  have  been  jlated  before. 

In  the  firjl  place,  we  may  obferve  that,  having  four  colonial 
metropolitans,  we  ought  aljb,  in  the  judgment  of  thoJe  who 
ejlablijhed  them,  to  have  at  leajl  a  fifth.  Canada,  as  the  mojl 
enterprijlng  and  mojl  thoroughly  Anglo-Saxon  dependency  of 
the  Britijh  Crown,  ought  to  claim  its  own  archbijhop.*  His  fee 
would,  of  courfe,  lie  in  the  civil  metropolis  of  the  kingdom  ;  and 
the  Archbijhop  of  Ottawa  would,  for  the  prefent,  have  the  me- 
tropolitical  fupervifion  of  all  Britijh  North  America.  As  that 
enormous  dijlrift  continues  to  people  itfelf — a  dijlriS  which  may 
expe^i  the  finejl  future  of  any  country  in  the  world — more  metro- 
politans will  be  needed.  And  another  reafon  why  that  province 
more  than  any  other  jlands  in  need  of  that  fupervijion  is  to  be 
found  in  the  fa6i,  that  Canada,  firjl  of  all  the  Britijh  pojfejfions, 
has  obtained  a  free  eleSion  of  her  own  bijhops. 

Then  the  next  thing  to  be  endeavoured  after  is  the  change  of 
name.  Thofe  who  are  ^o  nobly  interejling  themfelves  in  the 
development  of  our  Colonial  Church,  can  fcarcely  confult  her 
real  interejl  more  than  by  prejjing  this  on  the  Government  of  the 
day  at  the  next  vacancy  of  Calcutta,  Cape  Town,  Sydney,  or 
New  Zealand,  that  thefucceeding  prelate  jhould  ajfume  the  title  of 
archbijhop.  If  in  the  life  of  the  prefent  incumbents,  fo  much  the 
better ;  but  it  jlands  to  reafon  that  this  is  exaSly  the  one  jlep  in 
advance  which  thofe  bijhops  themfelves  would  be  lefs  willing  to 
take.  Men  who  will  fpend  and  be  fpent  for  their  provinces,  like 
the  Bijhops  of  New  Zealand  and  Cape  Town,  whofe  one  end 
and  aim  is  the  welfare  of  thofe  infant  Churches  which  will  pro- 
bably increaje  and  multiply  ^o  vajlly,  would  yet  find  it  a  difficult 
and  delicate  matter  to  propofe  the  bejlowal  on  themfelves  of  the 
name  of  archbijhop.  It  might  have  a  look,  in  the  eyes  of  thofe 
who  are  determined  to  fufpeft  evil,  of  a  defire  of  felf-aggrandize- 
ment.  They  are  too  well  acquainted  with  the  real  benefit  of  the 
title  to  refufe  it  when  offered  ;  it  mujl  be  the  part  of  their  friends 

*  [It  needs  not  to  be  faid  that  this  has  fince  been  carried  out,  though  not 
at  Ottawa.] 

X 


3o6  Cafes  of  Appeal. 

« 
to  prcjs  its  offer  on  thofe  who  have  the  power  of  making  it.      If 
report  is  to  be  trujled,  it  was  a  very  near  point  when  Sydney  was 
conjlituted  a  metropolitical  fee  ;  probably  a  little  more  effort  in 
this  diredion  would  gain  the  day. 

Again  :  the  patents  of  injlitution  give  the  metropolitan  the 
largejl  pojflible  power  over  his  juffragans,  even  to  Jujpend  them, 
if  it  jhall  Jeem  necejjary.  Now  the  quejlion  is,  how  far  this  power 
may  be,  and  when  it  is  to  be,  exercijed. 

There  are  Jbme  cajes  in  which  the  metropolitan  may,  no  doubt, 
by  his  own  individual  a6l,  reverje  the  judgment  of  his  inferior; 
there  are  Jbme  in  which  he  could  jcarcely  venture  to  do  Jo  without 
the  authority  of  the  provincial  fynod.  Let  us  take  an  example 
of  each. 

Imagine  that  a  priejl,  accujed  of  immoral  life,  is  Jujpended  by 
his  diocejan.  He  forthwith  appeals  to  the  metropolitan,  who 
re-hears  the  caje,  finds  him  innocent,  and  reverjes  the  Jujpenjion. 
This  is  a  mere  matter  of  faS,  on  which  no  further  appeal  Jhould 
be  allowed. 

But  imagine,  what  we  know  unfortunately  to  be  the  cafe  in 
one  of  the  African  diocefes,  that  the  Bijhop  has  ruled  a  point, 
which  is  abominable  in  the  eyes  of  the  clergy.  There,  for  in- 
Jlance,  it  has  been  ordered,  that  a  candidate  for  Chrijlian  baptifm, 
if  married  to  more  wives  than  one,  need  not  put  away  all  except 
one.  Imagine  that  a  chief  in  this  condition  offers  himfelf  for 
baptifm,  but  declares  his  intention  of  retaining  all  his  wives. 
The  priejl  refufes  to  receive  him  as  a  catechumen.  The  chief 
complains  to  the  bijhop,  who,  for  his  part,  admonijhes  the  priejl, 
and  the  latter  remaining  firm,  fufpends  him.  The  priejl  appeals 
to  the  metropolitan.  Now,  a  point  of  general  difcipline  like  this 
is  one  that  the  metropolitan  could  hardly  rule  on  his  own  mere 
diflum.  He  would  receive  the  appeal  with  a  promife  of  laying 
it  before  the  provincial  fynod  as  foon  as  it  could  be  ajjembled  : 
and  in  the  meantime,  the  appeal  having  been  received,  and  its 
reception  notified  to  the  original  diocefan,  the  priejl  would  con- 
tinue his  funflions  as  ufual  till  the  caJe  was  heard  and  decided. 
And  this  kind  of  cafes  is  mojl  likely  to  occur  in  the  firjl  fettle- 
ment  of  any  heathen  country. 

An  even  more  objectionable  courfe  was,  if  we  remember  right, 
propofcd,  if  not  carried,  in  New  Zealand  ;  namely,  that  a 
heathen  wife  and  hujband,  if  both  converted,  and  defirous  of 
having  the  Church's  benediftion  on  their  marriage,  fhould  not 
be  allowed  to  receive  it  unlefs  they  had  lived  apart  for  fome 
time — we  think  it  was  thirty  days — by  way  of  penance,  their 
former  marriage  being  regarded  as  merely  legalized  adultery. 
Any  priejl  might  well  feel  indignant  at,  and  refolved  to  oppofe 


Bijhops  of  Central  Africa  and  Melanefta.        307 

to  the  lajl,  Jo  cruel  an  enaflment :  and  thus  would  have  arijen 
a  quejlion  for  a  provincial  fynod. 

We  have  Jeen  before,  how  dejirable  it  would  be  that  no  Juifra- 
gan  Jhould  be  allowed  to  crofs  the  Jea  without  the  leave  of  his 
metropolitan  :  a  canon  which  Jeems  to  have  been  universal  in 
primitive  times. 

Again  :  another  point  which  is  likely  to  be  invejled  with  more 
importance  as  the  rights  of  chapters  become  better  known,  is 
this  :  whether  the  metropolitan  chapter  polJejOes  over  the  pro- 
vince the  Jame  right  which  the  epijcopal  chapter  has  over  the 
diocefe. 

It  has  always  been  held,  that  the  bijhop,  qua  bijhop  of  a  cer- 
tain dioceJ*e,  forms  one  body  with  his  diocejan  chapter ;  does  the 
metropolitan  qua  metropolitan  form  one  body  with  his  chapter  ? 
This  may  be  a  point  of  the  greatejl  importance,  as  it  has  been 
before  now.  For,  as  every  one  knows,  a  diocejan  chapter,  or  its 
vicars,  may  perform,  the  Jee  vacant,  everything  which  a  bijhop 
may  perform,  thoje  a^s  which  require  the  epijcopal  charader 
alone  excepted.  Can  a  metropolitical  chapter  claim  the  Jame 
rights  with  regard  to  a  metropolitan  ?  It  has  been  held  by  the 
bejl  canonijls  that  they  can. 

Now,  here  are  two  mojl  important  aSs  which  belong  to  the 
metropolitan.  In  the  firjl  place,  the  dejignation  of  bijhops  to 
heathen  countries  beyond  the  Britijh  dominions.  Many  have 
been  the  Jervices  which  the  Bijhop  of  Cape  Town  has  rendered 
to  the  Church.  This  is  the  greatejl  benefit  of  which,  under 
God,  he  has  been  the  caufe,  and  it  will  carry  down  his  name  to 
all  future  generations.  Thanks  to  his  indefatigable  exertions,  it 
has  now  been  conceded  by  the  law  officers  of  the  Crown,  that 
no  Englijh  law  is  broken  if  a  colonial  metropolitan,  without  ap- 
plying for  any  leave  or  licence,  conjecrates  a  bijhop  for  extra- 
Britijh  territory.*  In  this  way,  the  propojed  mijjion  to  Central 
Africa  may  be  headed  by  a  bijhop ;  in  this  way,  the  Metro- 
politan of  Calcutta  might  fupply  prelates  to  Java,  or  Sumatra, 
or  Celebes.  Now,  in  this  caje,  the  Metropolitan  has  the  pure 
and  Jlmple  right  of  choojing  the  bijhop-dejlgnate  ;  and — let  this 
point  aljb  be  marked — the  metropolitical  chapter,  the  fee  vacant, 
would  have  the  Jame  right  of  dejignating  a  mijjionary  bijhop, 
and  requejling  one  of  the  JiifFragans  to  conjecrate  him.  This  is 
a  right  of  inejlimable  value.  For  it  might  fo  happen,  that  he 
who  was  about  to  become,  or  was  expeSed  to  be,  the  new  metro- 
politan, might,  through  private  feelings  or  prejudices,  be  un- 
willing to  nominate  for  prelate  him  whom  the  chapter  knew  to 

*  [This  muft,  of  courfe,  fince  the  Honolulu  difficulty,  be  faid  more  doubt- 
fully.] 


308  Ele£lion  of  Bijhops. 

be  the  bejl  man  ;  and,  therefore,  without  waiting  for  his  confe- 
cration  and  arrival,  they  dejignate  him  themjelves. 

Again,  everything  jeems  tending  to  this  :  that  the  prelates  of 
colonial  diocejes  will  be  eleded  by  the  dioceje,  but  nominated  by 
the  Crown.  May  we  be  permitted,  leaving  our  own  immediate 
Jiibjeft  for  one  moment,  to  fay  a  word  or  two  on  this  jubjeft  of 
eledion  ?  It  has  been  our  duty  to  oppoje,  /o  far  as  we  were 
able,  the  intrujion  of  the  laity  into  offices  to  which  they  have  no 
claim, — as,  for  example,  into  diocefan  Jynods.  We  have  always 
endeavoured  to  jhow  that  this  is  not  a  clerical  quejlion  ;  that  it 
is  not  a  right  which  the  clergy  might  concede  to  the  laity  if  they 
jb  would,  but  one  which  by  the  injlitution  of  the  LordJesus 
Christ  Himjelf  has  been  forbidden  to  the  Ecclefia  d'lfcens^  and 
confined  to  the  Ecclefia  docens.  So  much  the  more  bound  are  we 
to  Jland  up  for  the  rights  of  the  laity  when  they  really  exijl.  And 
that  one  of  theje  rights  is  a  voice  in  the  eleftion  of  a  bijhop,  as 
much  their  bijhop  as  that  of  the  clergy,  it  needs  little  knowledge 
of  ecclejiajlical  antiquity  to  allow.  Every  communicant  of  age, 
and  not  under  Church  cenjure,  has  a  voice  :  the  only  quejtion 
which  may  admit  of  dijcuj0[ion  is,  whether  the  laity  and  clergy 
Jhould  vote  together,  forming  one  majority,  or  whether  they 
Jhould  be  divided  into  two  houjes,  and  a  majority  in  each  be 
ejjential  to  election.  What  was  the  primitive  cujlom  is  lefs  eajy 
to  be  certainly  known  ;  but  the  modern  cujlom,  which  forms 
two  houjes,  is  jurely  by  far  the  wifejl ;  and,  apparently,  has 
been  found  to  work  well.  Otherwije,  when  the  clergy  are  very 
few,  their  influence  would  be  entirely  jwamped  by  that  of  the 
lay  communicants. 

The  elefiion,  when  over,  needs  confirmation  by  the  provincial 
jynod.  And  in  this  another  quejlion  arijes :  has  the  metropolitan 
merely  his  vote  among  the  other  bijhops, — a  cajling  vote  if  need  re- 
quire, and  juch  influence  as  his  jlation  will  necejfarilygive  him, — 
or  has  he  a  vote  external  to,  and  independent  of,  that  of  the 
Jynod,  ^o  that  after  they  have  approved,  he  can  veto  ?  The 
primitive  canons  certainly  jcem  to  give  him  this  ;  jlnce  they 
always  mention  the  metropolitan  as  dijlinft  from  the  compro- 
vincials,  and  lay  down  that  the  elefl  mujl  be  approved  by  both. 

One  more  quejlion  jlill  remains  to  be  dijcujjTed  ;  namely,  what 
authority  of  jupervijion  the  See  of  Canterbury  has,  and  whether 
it  ought  to  have  any,  over  the  colonial  metropolitans.  The 
terms  of  the  aft  by  which  Calcutta  was  made  a  metropolis,  and 
thojc  of  the  patent  which  conferred  the  jame  dignity  on  Cape 
Town  and  Sydney,  are  not  cxaftly  the  jame,  and  are  both  very 
vague  :  the  aft,  perhaps,  jeeming  to  attribute  more  to  the  Eng- 
lijh  archbijhop  than  the  patent  does.     We  have   already  Jeen 


Primate  of  Primates,  309 

that  there  is  nothing  contrary  to  mediaeval  praSice,  at  leajl,  in 
an  appeal  from  Cape  Town  or  Sydney  to  Canterbury.  Regard 
the  latter  as  primate  of  theje  Jees,  and  he  would  then  bear  the 
Jame  relation  to  them  that  Bourges  did  to  Bourdeaux  and  Tours : 
Toledo  to  Seville  and  Tarragona,  and  the  like.  But  then  there 
is  this  vajl  difference:  the  dijlance  that  Jeparates  Canterbury 
from  the  Aujlralian  Jees  is  ^o  infinitely  greater,  even  with  all  our 
increased  facilities  for  locomotion,  than  was  that  which  intervened 
between  the  primatijl  and  other  metropoliticaljees  of  the  Middle 
Ages.  There  jeems  no  reajbnable  hope  that  we  Jhall  live  to  Jee 
New  Zealand  brought  within  lejs  than  five  weeks  of  Canterbury ; 
and  at  prejent,  as  every  one  knows,  the  dijlance  is  far  greater. 
Let  the  dijlance,  however,  be  Jhortened  as  much  as  Jleam  can  do 
it,  there  will  always  be  the  expenje  ;  and  an  appeal  caje,  Jo  im- 
portant as  to  be  taken  half  round  the  world,  mujl  almojl  always 
involve  a  conjiderable  number  of  witnejQfes.  Add  to  which,  it  is 
certain,  if  the  prefent  rate  of  pojjejjion  increases,  that  Aujlralia 
muJl,  ere  long,  be  divided  into  more  metropoles  than  one. 
One  metropolitan  for  that  ijland  will  in  time  be  no  le/s  ab- 
Jurd  than  one  metropolitan  for  Europe.  Adelaide,  no  doubt, 
will  have  its  own  clujler  of  bijhoprics  :  Vidoria,  the  Jame  : 
Perth,  the  Jame.  Four  metropolitans  at  leajl  in  that  one  ijland. 
How  far  more  natural  to  make  one  of  them  primate  of  the  others, 
than  to  attribute  the  primacy  to  a  bijhop  thirteen  thoujand  miles 
off!  And  there  never  can  be  Juch  a  thing,  except  in  name,  as 
a  primate  of  primates  :  you  get  to  a  patriarch  at  once  :  and 
nothing  but  the  authority  of  the  CEcumenical  Church  can 
ejlablijh  that  dignity.  It  might  not,  perhaps,  be  an  impojOible, 
or  even  undejirable  arrangement,  Juppo/mg  Ottawa  to  be  the 
archbijhopric  of  the  Canadas,  Barbados  of  the  Wejl  Indies, 
Cape  Town  of  South  Africa,  that  Canterbury  Jhould  have  the 
primacy  over  theJe  ;  but  the  time  muJl  come,  and  the  Jboner  it 
comes  the  better,  that  all  appeal  from  Aujlralia  to  England 
Jhould  be  done  away  with. 

What  then  muJl  be  done  in  caJe  of  an  appeal  againjl  one  of 
theJe  primates  ?  The  only  authority  which  could  adjudicate  on 
juch  a  caJe,  would  be  a  national  council  of  the  Englijh  Church, 
and  thoje  Churches  which  are  in  communion  with  it.  True, 
juch  a  body  could  not  pretend  to  infallibility  ;  but  yet  the  united 
voice  of  at  leajl  a  hundred  and  forty  bijhops  ought  to  have  no 
fmall  weight.  Though  not  infallible,  it  would  be  entitled  to  as 
much  refpeft  as  jiich  councils  as  thofe  in  Trullo,  and  of  Sardica, 
and  Trent,  and  Bethlehem. 

And  this  brings  us  to  one  brief  objervation  with  which  we 
will  conclude.     It  is  more  to  be  dejlred  than  words  can  exprejs 


jip        'The  Law  of  Primates  and  Metropolitans . 

that  the  American  and  Scotch  Churches  Jhould  jubmit  them- 
jelves  to  metropolitical  jurijtlidion.  What  precedent  have  they 
for  the  aggregation  of  autocephalous  bijhops,  owing  no  obedience 
except  to  a  fynod  ?  None,  but  the  example  of  RujQla ;  and  that 
example  the  invention  of  Peter  the  Great.  The  Scotch  Church 
may,  indeed,  in  Jbme  degree  refer  to  the  pattern  of  the  African, 
where  the  chief  bijhop  in  each  province  was  rather  a  primus  than 
an  archbijhop.  Butjurely  themijerable  fall  and  Judden  extinction 
of  that  Church,  notwithjlanding  its  mojl  glorious  jaints,  Cyprian, 
Augujline,  and  Fulgentius,  ought  to  make  it  a  warning  to, 
rather  than  a  pattern  for,  us.  As  to  Scotland,  in  point  of  faS, 
the  Church  has  its  metropolitan  :  only  at  Lambeth,  injlead  of 
S.  Andrews.  Since  the  removal  of  the  penal  afts,  the  eccleji- 
ajlical  independence  of  Scotland  has  been  a  very  Jham  affair. 
No  one,  we  Juppoje,  imagines  that  the  epifcopal  jynod  would 
venture  to  propoje  or  to  veto  any  meajure  which  was  known  to 
be  dijliked  by  or  dejired  at  Lambeth.  Much,  much  better  to 
Jean  on  themjelves  :  to  nominate  one  Jee, — and  why  not  S. 
Andrews  again,  unlejs  Edinburgh  Jhould  Jeem  more  convenient 
for  the  metropolis  ?  The  objeftion  would  be,  that  in  that  caje 
the  prejbyters  of  that  one  dioceje  would  give  a  head  to  the 
Scotch  Church.  But  furely,  while  the  epifcopal  jynod  hold, 
and  that  very  properly,  a  veto  in  their  own  hands,  this  objedion 
is  of  Jmall  conjequence.  And  truly,  however  objeflionable  is 
the  Jyflem  of  tranjlations,  it  is  preferable  to  the  anonymous  con- 
dition of  a  Church  without  a  metropolitan. 

From  the  prejentjlate  of  affairs  it  follows  that  America  and 
Scotland  are  governed  by  bodies  which  are  neither  councils  nor 
yet  committees  ;  which  mujl  be  without  the  promijes  divinely 
attached  to  the  former,  or  the  regularity  by  organization  certain 
to  attend  the  latter.  "  I  have  heard,"  Jaid  an  eminent  prelate 
to  the  writer,  "  of  the  grace  of  GOD  promijed  to  an  individual ; 
"  I  have  aljb  heard  of  its  being  promijed  to  a  council ;  but  I 
*'  never  heard  of  its  being  promijed  to  an  epijcopal  committee." 
And  truly,  judging  from  late  occurrences  in  Scotland,  we  do  not 
think  that  it  is  often  found  there. 


XI. 
THE  SIBYLS.*  ' 

I  HE  Sibyls  !  Familiar  as  is  the  name  to  us,  how 
little  we  realize  the  place  which  they  occupied 
in  the  Chrijlian  Mythology  of  the  Mediaeval 
Saints  !  How  difficult  to  feel  that  ages  which 
received  the  Decretals,  received  aljb  the  pjeudo- 
prophccies  of  Sibyllic  compojition  with  un- 
bounded faith — received  them,  fed  on  them,  built  on  them  !  And 
yet  we  doubt  whether  there  are  many  Englijh  Jcholars  who  have 
ever  read  them  through,  while  their  jublime  poetry  is  all  but  un- 
known to  ordinary  Jludents.  Till  lately,  the  huge  compilations 
in  which  alone  the  %/3Jio-/A0i  were  to  be  procured,  rendered  fuch 
ignorance  more  excujable.  But  Dr.  Friedlieb's  reprint,  how- 
ever grave  its  faults,  at  all  events  made  the  Jludy  of  the  Sibylline 
fragments  open  to  all.  And  now  M.  Alexandre  has  produced 
a  work  which  has  fully  exhaujled  the  fubjed.  His  good  tajle, 
his  learning,  his  grajp  of  his  matter,  his  appreciation  of  the  place 
which  the  Sibylline  poems  held  in  the  centuries  before  our  LORD 
— in  primitive  and  in  mediaeval  times — render  his  work  the  bejl 
French  edition  of  a  Greek  book  which  it  has  ever  been  our  lot 
to  Jee. 

We  are  to  regard  the  Sibylline  Oracles  as  a  text-book  of  pro- 
phecy for  early  and  mediaeval  times  ;  and  as  Jiich  we  proceed  to 
conjider  them. 

*  Die  Sibyllinifchen  Weiflagungen  vollft'andig  gefammelt ;  nach  neuer 
Handfchriften-Vergleichung,  mit  Kritifchem  Commentare,  und  metrifcher 
Deutfcher  Ueberfetzung.  Heiaufgegeben  von  Dr.  T,  H.  Friedlieb,  Pro- 
feflbr  an  der  Univerfit'at  zu  Breflau.     Leipzig  :  T.  O.  Weigel.     185Z. 

Xfna-fAot  Zi^uXXiaxoi*  Oracula  Sibyllina  :  Textu  ad  Codices  MSS.  recog- 
nito  :  Maianis  fupplementis  au6lo  :  cum  Caftalionis  verfione  innumeris  paene 
locis  emendata,  et,  ubi  opus  fuit,  fuppleta :  Commentario  perpetuo :  Ex- 
curfibus  et  Indicibus.  Curante  C.  Alexandre.  Parifiis:  Firmin  Didot. 
8vo.  T.  iii.  Tomm. 


312  Heathen  Prophecies. 

Dies  irae,  dies  ilia 
Solvet  feclum  in  favilla 
Telle  David  cum  Sibylla. 

It  pleajed  the  French  Reformers  of  the  Breviary  to  alter  the 
two  lajl  lines  after  this  fajhion  : — 

Crucis  expandens  vexilla 
Solvet  feclum  in  favilla. 

But  the  original  reading  gives  a  far  better  idea  of  the  influence 
which  the  Sibylline  Oracles  exerted  over  the  whole  of  mediaeval 
lore.  To  thofe  ages  it  Jeemed  nothing  wonderful  if  the  GOD 
Who  had  injpired  Balaam  to  jay,  "  I  Jhall  Jee  Him,  but  not  now ; 
**  I  Jhall  behold  Him,  but  not  nigh  ;  there  jhall  come  forth  a  jlar 
*'  out  of  Jacob,  and  a  jceptre  jhall  arije  out  of  Ijrael ;"  Who 
had  injpired  Caiaphas  with  the  declaration,  "  It  is  expedient 
that  one  man  jhould  die  for  the  people ;"  that  He  Who  had 
even  put  thoje  words  into  the  mouth  of  Virgil — 

Jam  redit  et  Virgo,  redeunt  Saturnia  regna  : 
Jam  nova  progenies  cceIo  demittitur  alto : 

that  He  jhould  al jb  have  vouchjafed  to  turn  the  oracles  of  dark- 
nejs  into  the  means  of  propagating  the  light.  And  certainly  there 
are  indubitable  injlances  in  which  the  devils,  as  of  old  time,  con- 
fejjTed  Him  Whom  they  equally  hated  and  feared.  To  jay 
nothing  of  the  tale  related  by  Plutarch — which  yet  there  jeems 
no  reafonable  ground  for  doubting — how  the  pilot  Tamois,  on 
the  very  evening  of  our  LORD'S  Pajjion,  was  commanded  by  an 
aerial  voice  to  proclaim,  near  the  promontory  of  Phalacrum, 
that  "  Great  Pap  is  dead  ;"  and  injlantly  the  whole  jurrounding 
atmojphere  was  filled  with  the  jbunds  of  wailing  and  lamenta- 
tion :  there  are  the  irrefragable  accounts  of  the  cejjation  of  the 
oracle  of  Daphne,  when  the  remains  of  S.  Babylas  were  there 
interred ;  and  of  the  oracle  which,  jilenced  by  S.  Gregory's 
having  pajjed  a  night  in  the  temple,  could  not  rejume  its  func- 
tions till  the  evil  fpirit  was  formally  permitted  to  reajfert  his 
ancient  power.  Let  us  now,  therefore,  give  a  few  quotations 
from  the  earliejl  Fathers,  which  jhall  jhow  how  widely  and  how 
deeply  the  belief  in  the  Sibylline  Oracles  had  permeated  the 
Church.  In  the  firjl  place,  there  is  that  pajjage  in  the  Simili- 
tudes of  S.  Hcrmas,  where  there  appears  to  the  writer  an  aged 
woman,  in  glorious  apparel,  who  begins  to  read  from  a  volume. 
And  jbme  time  afterwards  the  angel  ajks :  — "  *  The  aged  woman 
**  from  whom  thou  didjl  receive  this  book  :  whom  thinkejl  thou 
"her  to  be?'  I  replied,  'The  Sibyl.'  'Wrong,'  jaid  he; 
"it  is  not  fo.'     *Who  then  is  jhe,  lord?'   jaid   I;    and    he 


Early  Fathers  on  the  Sibylline  Oracles.         313 

"anfwered,  *  It  is  the  Church  ofGOD.'"  Then,  again,  we 
find  S.  Jujlin  Martyr  over  and  over  again  quoting  the  fame 
tejlimony,  and  ujing  the  witnefs  of  the  Prophetejs  in  verification 
of  the  truths  of  the  Gofpel.  S.  Theophilus,  Bijhopof  Antioch, 
in  the  time  of  Commodus,  in  his  Apology  for  the  Chrijlian  re- 
ligion to  his  friend  Autolycus,  quotes  largely  from  the  Sibyl : 
and  with  reJpeS  to  theje  early  apologijls  one  conjideration  mujl 
jlrike  us  with  great  force.  Againjl  whatever  they  Jaid,  it  was 
certain  that  the  whole  learning  and  ingenuity  of  the  heathen 
world  would  be  taxed  to  dijcover  a  reply.  What  entire  confi- 
dence, then,  muJl  they  have  felt  in  the  authenticity  of  thej*e 
poems,  who  thus  Jeem  to  imperil  the  being  of  the  Chrijlian  re- 
ligion on  Juch  an  ijjue  !  S.  Clement  of  Alexandria  cites  no  lejs 
than  forty-Jix  verjes  from  the  jame  poems.  Origen,  however, Jeems 
to  have  had  a  truer  view  of  the  jubjeS.  He  does  indeed  main- 
tain the  authenticity  of  the  Sibylline  writings  againjl  Celjus  as  a 
matter  of  argument ;  but  one  cannot  but  feel  him  to  be  arguing 
againjl  his  own  conviSions,  on  the  principle  of  not  yielding  an 
inch  of  ground  to  his  adverjary.  And  in  confirmation  of  this 
belief,  we  may  objerve  that  he  never  quotes  the  Sibyl  but  once, 
and  then  merely  by  way  of  allujion  rather  than  of  argument. 
The  Jame  thing  may  be  Jaid  of  S.  Hippolytus  ;  he  never  makes 
an  abjblute  citation  from  the  Oracles,  though  he  twice  alludes  to 
them  ;  once,  in  the  fifty-Jecond  chapter  of  his  work  on  Anti- 
chrijl ;  the  other,  in  his  book  on  the  conjummation  of  the  world. 
At  the  Jame  time,  that  the  ordinary  run  of  the  Greek-fpeaking 
Chrijlians  during  the  Jecond  and  third  centuries  deeply  Jludied, 
and  were  entirely  imbued  with  the  Jpirit  of,  theJe  oracles,  is 
made  certain  by  the  fa^,  that  in  the  third  century  Jo  many  frejh 
forgeries  of  the  Jame  kind  were  publijhed  ;  Jo  that,  in  fad,  the 
more  beautiful,  and  to  a  certain  extent  the  more  valuable,  por- 
tion of  the  exijling  books  are  to  be  referred  to  that  period. 

But  in  the  Wejlern  Church,  where  criticijm  was  at  a  much 
lower  ebb,  the  Sibylline  Oracles  were  quoted  without  any  kind  of 
doubt.  Let  us  hear  Tertullian  :  *'  I  will  fpeak  a  little  more 
"  concerning  Saturn,  and  will  not  omit  thofe  tejlimonies  of  Divine 
"  literature  to  which  fo  much  faith  is  due  on  account  of  their  age. 
"  The  Sibyl,  before  literature  exijled  atall,fpeaks  thus  concern- 
"  ing  the  birth  and  the  hijlory  of  Saturn.  In  the  tenth  genera- 
"  tion,  fays  Jhe,  of  men,  after  the  Deluge,  reigned  Saturn,  and 
"  Titan,  and  Japetus,*  the  mojl  mighty  children  of  earth  and 
"  heaven."  He  is  quoting  that  which  we  now  read  as  the  io8th 
verje  of  the  third  book.   In  like  manner  in  his  treatife  De  Pallioy 

*  Japetus  is  a  mod  eafy  and  certain  corre^lion  for  Jam  fat  us. 


314  La^iantius :  Mqfes  Khorenjis. 

he  tells  us  that  the  Sibyl  jpoke  truth  with  reJpeS  to  Delos  and 
Samos,  in  manifejl  allujion  to  Book  viii.  line  165. 

Half  a  century  later,  Arnobius,  in  his  treatije  againjl  the 
Gentiles,  derides  the  heathen  for  affirming  it  to  have  been  by  the 
inspiration  of  Apollo  that  the  Sibyl  uttered  ^o  much  truth.  In 
the  fame  century,  but  later,  that  mojl  excellent  man,  and  mojl 
barbarous  poet,  Commodianus,  transfers  fome  of  the  Sibyllic 
rules  into  his  own  uncouth  lines. 

And  next  we  come  to  La^antius,  who,  of  all  Latin  writers, 
is  the  mojl  imbued  with  the  jpirit  of  thefe  Oracles.  There  are 
in  the  works  8f  this  writer  more  than  jeventy  quotations  from 
the  Oracles  ;  and  theje  of  fuch  length,  that  from  them  no  incon- 
jiderable  portion  of  the  prejent  Sibylline  writings  might  be  re- 
covered. And  it  was  probably  from  the  works  of  Ladantius 
that  the  Emperor  Conjlantine,  in  his  oration  to  the  Fathers  of 
Nicsea,  quoted  the  Sibyl ;  and  more  especially  referred  to  that 
mojl  touching  pajjage  : — 

ftt,  ai,  lyij  JeiXi),  wot  IXeu<rETa»  ?/ttap  litsTvo, 

which  one  cannot  but  imagine  to  have  been  in  the  mind  of 
Thomas  of  Celano,  in  that  pathetic  verje  of  the  Dies  Irce: — 

Qu^id  fum  mifer  tunc  didurus  ? 

Quam  patronum  logaturus  ? 

Cum  vixjuftus  fit  fecurus.  : 

And,  as  we  Jhall  have  occajion  hereafter  to  Jhow,  Conjlantine  \ 
dwells  on  the  celebrated  acrojlich  of  the  LORD'S  Name,  as  one  ] 
of  the  mojl  convincing  proofs  of  the  Chrijlian  religion.  j 

If  we  proceed  in  ecclejiajlical  hijlory,  S.  Cyril  of  Jerujalem 
oppojes  one  Sibylline  parage  to  Julian  ;  but,  as  it  will  appear, 
not  taken  from  the  original  work,  but  a  Jecond-hand  quotation 
from  the  report  which  Eufebius  givesof  the  oration  of  Conjlantine 
tothe  "  Saints."  In  like  manner,S.  Bafil,  S.  Chryfojlom,  and  S. 
Epiphanius  have  no  reference  whatever  to  the  Sibyl  ;  and  if  S. 
Gregory  Nazianzcn  alludes  to  her,  it  is  rather  in  his  charader  ■ 
of  poet  than  of  bijhop.  Sozomen,  however,  quotes  one  line  from  * 
the  Oracles  regarding  the  Crofs  : — 

But  it  is  Jlngular  that  at  an  epoch  which  was  Juppojed  to  be 
Jinking  into  darkncjs,  Procopius  pajjes  a  jujler  opinion  on  theJe 
Oracles  than  mojl  of  his  predccejjbrs.  He  f.ys  that  he  cannot 
attach  any  importance  to  their  prophecies  as  pophecies,  becauje 
they  Jccm  to  have  been  written  Jubjcquently  to  the  events  of 


How  many  Sibyls.  315 

which  they  Jpoke ;  but  that  as  works  of  a  certain  value  in  their 
way,  he  brings  forward  their  tejlimony. 

It  is  fmgular  to  iind,  in  the  fifth  century,  an  Armenian  author 
alluding  to  our  Prophetejs.  Monjieur  Alexandre  quotes  from 
the  Whijlons'  edition  of  Mojes  Khorenjis  a  pajjage  in  which 
that  autlior  jpeaks  of  the  Sibyl.  That  edition  we  have  not  at 
hand ;  but  either  he  quotes,  or  the  Whijlons  tranjlated,  incor- 
rectly. We  give  the  aftual  fentence  from  the  edition  publijhed 
at  the  Mekhitarijl  prejs  in  1841  :  "  But  at  firjl  I  am  glad  that 
"  I  can  begin  my  account  from  my  dear  Berojian  Sibyl,  who  is 
"  much  truer  than  the  greater  part  of  hijlorians.  Before  the 
"  Tower,  and  the  multiplication  of  languages  in  the  human  race, 
"  afterthe  navigation  of  Xijuthris  into  Armenia,  Zerouan,  Titan, 
**  and  Japhetos  were  princes  of  the  earth.  Theje  perfons  ap- 
"  pear  to  me  to  be  Shem,  Ham,  andjapheth."* 

The  derivation  of  the  word  Sibyl,  "Jhe  that  hath  the  counjel 
of  GOD,"f  jeems  next  to  certain.  The  number  of  the  pro- 
phetejjes  honoured^  with  that  appellation  is  more  doubtful ; 
Varro,  who,  as  cited  by  Ladantius,  was  the  mediaeval  authority, 
mentions  thefe  : — I  The  Perjic  ;  2.  Libyan;  3.  Delphian; 
4.  Cimmerian ;  5.  Erythraean ;  6.  Samian ;  7.  Cumaean ;  8. 
Hellejpontic  ;  9.  Phrygian;  10.  Tiburtine  ;  and  their  legends 
or  attributes  are  ufually,  in  the  Cathedrals  of  the  Middle  Ages, 
given  as  wejhall  prefently  notice.  Of  the  lijls  which  we  know 
— in  Jlalls,  in  Jlained  glajs,  in  jlone  fculpture,  in  rood  Jcreens,  or 
in  the  illuminations  of  the  huge  choir-books — theJe  cathedrals  or 
minjlers  Jupply  the  bejl  examples : — Ulm,  in  Wiirtemberg  ;  Ribe, 
in  Jutland  ;  Amiens,  in  a  South  Chapel ;  Palencia,  in  Spain  ; 
Chaife-Dieu,  in  Burgundy ;  and  Chartres.  But  Ulm,  on  the 
whole,  is  the  bejl,  and  we  may  as  well  here  repeat  the  prophe- 
cies of  each  Sibyl  as  there  given.  When  the  reader  has  ac- 
quainted himfelf  with  the  interejl  of  the  produdions  themfelves, 
he  will  be  the  more  ready  to  enter  into  an  inquiry  as  to  their 
date  and  authorjhip.  We  give  the  names  as  there  fpelt ;  the 
work  dates  1469 — 1474. 

I .    Sibella  Eretria.   She  holds  the  famous  acrojlich,  which,  on 

uppinjii  fi  itmii.  ^atir    n^uiuiu  jainn.utniu^ounn^)  ' pa/ti-n-nultuliA  XtppPlT^Hf/f  txC- 

f  2»o{=9Eof*  BvWa  or  BoXKa^SouXh.  No  one  will  now  follow  the  derivation 
which  Paufanias  tells  us  was  in  fafhion  at  Delphi  (Phocea  xii.),  that  a-iQvMjt 
was  a  mere  metathefis  for  xiSva-a-a. 

X  Tacitus  fays,  Annal.  vi.  12,  "  Quod  a  majoribus  quoque  decretum  erat, 
poll  exuftum  civile  bello  Capitolium,  quaefitis  Samo,  Ilio,  Erythris,  per 
Africam  etiam  ac  Siciliam  et  Italicas  colonias,  carminibus  Sibyllae  {una feu 
flures  fuere)  datoque  facerdotibus  negotio,  quantum  humana  ope  potuiffent, 
vera  dilcernere."     This  was  in  a.d.  32.     See  Walther,  torn.  i.  391. 


3i6  Sibyls:  their  Predi£fions. 

account  of  its  world-wide  reputation,  it  will  be  proper  hereafter 
to  quote.  The  Ulm  verjion,  admirably  carved  in  an  oaken 
JcroU  againjl  the  fouth  pier  of  the  chancel  arch,  is  that  of  S. 
Augujline. 

We  Jhall  have  occajlon  to  enter  more  at  length,  by-and-bye, 
into  the  Jubjeft  of  this  mojl  celebrated  acrojlich  ;  at  prejent  we 
merely  pajs  on  to — 

2.  The  Delphian  Sibyl.  "  He  Jhall  give  his  back  to  the 
Jlrokes,  and  when  He  is  Jmitten  Jhall  be  Jilent."  (Theje  frag- 
ments of  proje  are  not  from  any  of  the  Sibylline  Oracles,  but 
from  the  words  of  LaSantius,  who  intends  to  give  their  Jiib- 
Jlance.) 

3.  The  Libyan  Sibyl.  "  He  Jhall  take  our  intolerable  yoke 
on  His  own  neck,  and  wear  it  for  us." 

4.  The  Tiburtine  Sibyl,  called  Albuna.  "  They  Jhall  hang 
*'  Him  on  a  tree,  and  it  Jhall  profit  them  nothing ;  for  on  the 
*'  third  day  He  Jhall  rije  again,  and  Jhall  Jhow  Himjelf  to  His 
*'  dijciples,  and  Jhall  be  Jeen  by  them  ;  He  Jhall  ajcend  into 
"  heaven,  and  of  His  kingdom  there  Jhall  be  no  end." 

5.  The  Hellejpontic  Sibyl.     (Here  we  have  an  attempted 

tranjlation  from  the  original  Greek,  and  in  verje.) 

» 

Felix  Ille  Deus  ligno  qui  pendet  ab  alto. 

6.  The  Cumaean  Sibyl,  called  Amalthea.  "The  veil  of  the 
**  Temple  Jhall  be  rent,  and  there  Jhall  be  pitch-black  night  in 
"the  mid-day." 

7.  The  Cimmerian  Sibyl,  foretelling  to  06?avianus  that  GOD 
jhould  be  born  of  a  Virgin.  (The  line  of  Virgil.)  "Jam  nova 
**  progenies  ccelo  demittitur  alto." 

8.  The  Phrygian  Sibyl,  called  Antico.      "  He  Jhall  fall  into 
"  the  hands  of  the  unbelievers,  and  with  wicked  arms  they  Jhall 
"Jlrike  the  LORD,  and  Jhall  with  impure  mouths  Jpit  poijbn 
**ouJly  upon  Him." 

TheJe  eight  are  all  that  jeem  to  have  been  known  to  the 
German  architefl  ;  for  there  is  no  reajbn  why,  had  he  been  Jo 
dijpofed,  he  might  not  have  introduced  more.  In  other  places 
we  find  eleven,  or  Jix.  In  a  very  exquijitely  illuminated 
manujcript  Breviary,  now  prcjcrvcd  in  the  Royal  Library  at 
Copenhagen,  there  are  Jixteen  ;  but  evidently  with  the  dejign  of 
matching  each  prophet — for  all  the  prophets  are  in  like  manner 
thus  rcprejcntcd — with  a  Sibyl.  Each  of  the  latter  has  a  legend, 
conjijling  of  one  hexameter  verfe,  proceeding  from  her  mouth, 
jujl  as  each  prophet  has  his  clearejl  prediction  of  our  LORD 
attached  to  him  the  Jame  way.     But,  in  addition,  the  Sibyls 


Sibylline  Oracles  :  their  Age.  317 

have  each,  it  would  Jeem,  their  own  peculiar  attribute  ;  dijlafF, 
Jpade,  wheel,  plumb-line,  and  Jo  on,  in  a  way  which  the  prejent 
writer  is  not  able  to  explain. 

We  now  come  to  the  periods  at  which  the  feveral  poems  at 
prejent  joined  together  in  one  work,  as  the  Sibylline  Oracles, 
were  actually  written. 

And  part  of  that  which  is  now  called  the  third,  has  un- 
doubtedly the  claim  to  the  highejl  antiquity.  Only  here  we 
mujl  carefully  dijlinguijh  between  the  various  parts  of  that  book. 
They  are  four  in  number.  The  firjl  (ver.  i  to  97)  Jeems  to 
have  been  a  later  addition.  The  Jecond,  commencing  at  ver.  97, 
extends  to  ver.  294,  and  contains  an  account  of  the  various  em- 
pires of  the  Egyptians,  Perjlans,  Medes,  Ethiopians,  Ajjyrians, 
and  Macedonians.  Then  there  appears  to  be  another  long  in- 
Jertion,  which  extends  to  verj*e  489  ;  and  then  the  fourth  part 
of  this  book  begins,  and  only  ends  with  the  book  itjelf.  Without 
entering  deeply  into  their  reajbns  for  Jo  determining,  it  Jeems 
certain  that  the  commentators  are  right  in  attributing  the  older 
part  of  this  book  to  the  time  of  Ptolemy  Philometor :  and,  in 
all  probability,  to  the  Jew  Arijlobulus,  the  preceptor  of  Euer- 
getes,  brother  of  Philometor,  as  we  learn  from  2  Maccabees  i. 
10.  "  In  the  hundred  fourjcore  and  eighth  year,  the  people 
"  that  were  at  Jerujalem,  and  in  Judaea,  and  the  Council,  and 
"Judas,  Jent  greeting  and  health  unto  Arijlobulus,  king  Ptolo- 
"  meus'  majler,  who,  as  of  the  Jlock  of  the  anointed  priejls,  and 
"  of  the  Jews  that  were  in  Egypt."  Theje  parts,  therefore,  of 
the  third  book,  are  entitled  to  very  conjiderable  authority ;  an 
authority  equal  to  that  of  the  Maccabees,  and  Jiiperior  to  that 
of  the  apocryphal  books  of  EJHras.  On  this  JiibjeS,  no  critics 
have  written  better  than  Bleek,  Gfrorer,  and  Chaufen. 

The  commencement  of  the  oldejl  part,  conjijling  of  verjes 
97 — 294,  and  489  to  end,  very  probably  intended  to  imitate  the 
rhapfodical  beginnings  of  the  true  Sibyls,  opens  thus  : — 

But  when  the  threat  of  GoD  ihall  be  fulfilled. 
The  threat  pronounced  on  mortals,  when  they  raifed 
That  unblell  turret  in  Aflyria's  land — 
For  of  one  fpeech  were  all ;  and  fo  they  willed 
The  ftarry  heav'n  with  vain  intent  to  reach  : 
Wherefore  th'  Almighty  gave  His  winds  command 
And  forthwith  fell  the  Tower,  fo  huge,  fo  vaft, 
And  in  its  builders  wild  contention  reign'd  : 
And  Babel  is  the  name  men  give  their  work. 
But  when  that  tow'r  had  fall'n,  and  human  fpeech 
Was  cleft  to  various  languages,  the  earth 
W^as  foon  replenifh'd  with  divided  tribes, 
And  parted  out  'twixt  monarchs.     Then  at  laft 
Rofe  the  tenth  race  of  men,  fucceeding  that 


k 


jiJ  'the  Fourth  Book. 

Whelm'd  by  the  Deluge.     Then  too  Cronus  reign 'd, 
Then  Titan  reign'd,  then  reign'd  lapetus. 
The  offspring  of  the  earth  and  fky — fo  men 
Gave  them  their  title,  making  earth  and  fky 
Their  parents,  for  that  they  were  greateft  far 
Of  human  progeny  : — in  threefold  fhares 
They  meafured  out  the  earth,  and  each  had  rule 
O'er  the  third  part,  peace  reigning  over  all. 

The  writer  then  goes  on  to  imitate  the  Theogony  of  Hejiod, 
twijling  it  without  much  ingenuity  to  Scripture  hijlory.  After 
running  through  a  con/iderable  portion  of  the  world's  annals,  the 
writer  Jays  that  there  is  a  race 

xaTa  ;;^9ovof  Cup  XaXSiaj'iwv 

of  righteous  men,  who  live  holily  among  the  gentiles  ;  and,  pro- 
ceeding to  dejcribe  the  Jews,  he  prediSs  terrible  punijhments  on 
other  nations,  while  they  Jhall  be  rejlored  to  their  own  land  : — 

xa<  TOTS  Jm  vaof  itakn  io-irirai,  «{  wapof  Sev. 

Next  in  time  to  the  Erythraean  Sibyl's  prophecies,  (for  to  her 
the  third  book  has,  from  its  fuperior  value,  been  attributed,)  comes 
the  fourth  book,  as  we  have  it  now ;  the  fourth,  in  every  recen- 
Jlon,  except  the  Munich  manujcript,  where  it  is  called  the  tenth. 
But  this  is  evidently  the  compojition  of  a  Chrijlian,  and  probably 
of  a  Chrijlian  Jew.  The  mixture  of  pajl  hijlory  and  future 
prophecy — the  wild  fragments  Jo  natural  in  a  jlate  of  excitement 
juch  as  thofe  of  the  early  perjecutions — gives  a  lively  idea  of  the 
immediate  expedlation  which  the  Chrijlians  of  the  firjl  and  Je- 
cond  centuries  entertained  of  the  coming  of  Antichrijl,  and  the 
Advent  of  the  LORD.  Thus  (book  iv.  line  137)  Antioch  is  to 
fall  under  the  arms  of  Italy,  led  on  by  Antichrijl ;  Cyprus,  by 
means  of  an  earthquake,  is  to  be  overwhelmed  in  the  Jea ;  an 
inundation  of  the  Meander  is  to  dejlroy  the  inhabitants  of  Caria; 
and  all  theje  things  are  but  the  precursors  of  the  final  judgment. 
This  book  is  undoubtedly  the  mojl  interejling  to  the  ordinary 
Jludent ;  and  is  abfolutely  necejjary  to  be  read  by  thofe  who 
would  form  an  idea  of  the  hurried  life  of  excitement  in  which 
the  mojl  primitive  Chrijlians  lived,— Jo  different  from  the  calm, 
quiet  repofe  in  the  overruling  providence  of  GOD,  which  our 
fancy  is  apt  to  attribute  to  them. 

We  may  obferve  that  our  poet  was  not  a  millenarian — which, 
at  the  time  of  Titus  or  Domitian,  in  which  this  book  was  un- 
doubtedly written,  is  worthy  of  notice.  Let  us  give  a  fpecimen 
or  two  of  this  book. 


The  Proem  to  the  Oracles.  3 1 9 

Atverfe  157  : — 

Woe  !  miferable  mortals  !     Dare  not  thus 

The  utmoft  phials  of  God's  fulleft  wrath  ! 

Lay  down  the  fword  :  forget  the  quarrel :  leave 

The  murderous  feud  unfollowed.     Learn  to  lave 

Your  bodies  in  the  eternal  ftream,  and  fpread 

Your  fupplicating  hands  to  God's  high  throne, 

Befeeching  pardon,  and  with  godly  deeds 

Healing  the  bitter  fpring  of  fin  :  then  GoD 

Shall  fend  His  mercy  on  you,  nor  deftroy 

According  to  your  merits  :  He  Ihall  caufe 

His  burning  wrath  to  ceafe,  if  only  all 

Shall  exercife  their  fouls  with  holy  works. 

But  if,  O  hard  of  heart,  ye  hear  me  not, 

But,  for  ye  love  tranfgreffion,  turn  away 

To  crime  and  violence,  a  fire  fhall  rage 

Throughout  the  world,  and  this  fhall  be  the  fign  :  .  "" 

About  the  hour  of  funrife,  fwords  Ihall  blaze. 

And  trumpets  echo,  and  the  whole  wide  earth 

Shall  hear  the  mighty  uproar  and  difmay. 

Then  the  great  globe's  rotundity  Ihall  burn  : 

And  men  and  cities  perifh  :  and  the  fire 

Shall  lick  up  ftreams  and  fea,  and  all  be  duft. 

But  when  deftru(ftion  is  fulfill'd,  God's  Hand 

Shall  quench  the  fire  it  kindled ;  and  the  duft 

And  alhes  with  a  human  form  endue, 

And  mortals  re-create  as  firft  they  were. 

Then  fhall  the  judgment  be  j  then  God  fhall  fit 

Dooming  the  world  Himfelf.     Who  fold  themfelves 

To  foul  tranfgreflion,  fhall  again  be  piled 

With  fiineral  heaps  :  but  every  pious  foul 

Shall  live  again,  on  earth  by  God  endued 

With  fpirit,  breath,  and  vigour  :  they  His  grace 

Shall  endleflly  adore.     O  man,  thrice  blefs'd! 

Who  fo  ihall  fee  that  day,  and  feeing  live  ! 

Theje  lajl  lines,  which  conclude  the  book,  are  prejerved  in 
their  fulnejs  only  in  the  Apojlolic  Conjlitutions  (book  7).  The 
concluding  verjes  in  the  Sybilline  MSS.  were  probably  mutilated 
by  jbme  over-orthodox  tranjcriber,  for  the  purpoje  of  bringing 
them  into  better  agreement  with  the  Apocalypje. 

Next  in  age  to  the  fourth  book,  comes  that  which  is  ujiially 
called  the  Proem.  This  was  firjl  edited  in  the  Princeps  Editio 
of  Theophilus  to  Autolycus, — the  Jame  work  which  has  been  of 
late  Jo  ably  tranjlated  by  Mr.  Flower, — in  1545,  and  at  once 
created  a  fenjation  among  the  learned  of  Europe.  From  that 
time  to  this,  it  has  Jlood  as  the  preface  to  the  whole  colleSion 
of  Oracles.  Nothing  is  clearer  than  that  this  is  the  compojition 
of  a  Jcholar  in  the  Chrijlian  jchool  of  Alexandria  :  not  only  the 
general  jpecies  of  ratiocination  is  Juflficient  to  prove  the  faS,  but 
the  reference  made  over  and  over  again  to  the  unfortunate  cats 


jao  The  Great  Acroftich: 

whom  the  Egyptians  turned  into  gods,  is  a  proof  in  the  jame 
diredion.     Thus,  in  verje  60 — 


And  again- 


aXa-yy^vrt  yaXay  xat  xviiJaXa  6E«o7ro(oi;vT£f. 


WpOO-XUVfcOVTEJ  Oi^EIJ,   Xllvflf,   ttlXotJpOUf,  aVOJfTOI, 
X<t(  WSTEEJVtt  g-i^BO-Oe,  KOI  EjJTTETa  9n()»a  yai)jf. 


It  has  been  made  a  quejlion,  indeed,  whether  this  Proem 
were  not  the  work  of  an  Alexandrian  Jew,  coeval  with  Ptolemy 
Philometor.  But  the  references  to  the  joys  and  glories  of  para- 
dife  which  conjlantly  occur  here  and  there ;  and  again,  and 
especially,  the  mention  of  "  the  Bread  of  Heaven,"  "  the  Bread 
of  Angelic  Hojls  : "  "  the  Sweet  Bread  of  the  Jlarry  heaven  " — 
mujl  be  Jiiflficient  to  fettle  the  quejlion  ;  for  what  Alexandrian 
Jew  ever  thus  fpoke  ?  And  again,  the  phraje,  ^coy]v  KMpovoixovaif 
is  not  to  be  found  in  the  Old  Tejlament ;  and  only  twice  is  a 
Jimilar  exprejQlon  to  be  met  with,  namely  in  Ecclejiajlicus  iv.  14, 
and  XX.  25.  Again,  Paradije,  Jpoken  of  as  eternal  felicity,  oc- 
curs nowhere  in  the  Old  Tejlament,  except  in  Ecclus.  xliv.  16  ; 
and  then  not  in  the  Greek,  but  only  in  the  Latin,  verjion. 

The  jb-called  eighth  book  comes  next.  This  is  divided  into 
four  different  portions  by  great  lacunae,  and  of  thefe  the  two  lajl 
are  of  a  later  date.  The  iirjl  is  cited  by  LaSantius,  but  is 
manifejlly  later  than  the  jecond.  This  Jecond  part  begins  with 
the  celebrated  acrojlich,  of  which  we  will  lirjl  give  S.  Augujline's 
ver/ion — that  which  is  engraved  at  Ulm  : — 

Judicii  fignum,  tellus  fudore  madefcet. 
E  coelo  Rex  adveniet  per  faecla  futiirus, 
Scilicet  in  came  praefens  ut  judicet  orbem. 
Unde  Deum  cement  incredulus  atque  fidelis 
Celfum  cum  fanftis,  aevi  jam  termino  in  ipfo. 
Sic  animae  cum  came  ademnt,  quas  judicat  ipfe, 
Cum  jacet  incultus  denfis  in  vepribus  orbis. 
Rejicient  fimulacra  viri,  cunftam  quoque  gazam  : 
Exuret  terras  ignis,  pontumque,  polumque, 
Inquirtns;  tetri  portas  exuret  Averni. 
Sanftomm  fed  enim  cun6tae  lux  libera  carni 
Tradetur ;  fontes  aeternum  flamma  cremabit. 
Occultos  a£los  retegens  tunc  quifque  loquetur ; 
Secreta  atque  Deus  referabit  peftora  luci. 
Tunc  crit  et  luftus ;  ftridcbunt  dentibus  omnes. 
Eripitur  folis  jubar,  et  chorus  interit  aftris  j 
Volvctur  coelum ;  lunaris  fplendor  obibit : 
Dejiciet  colles,  valles  extollet  ab  imo  : 
Non  erit  in  rebus  hominum  fublime  vel  altiim  : 
Jam  aequantur  campis  montes,  et  caerula  ponti 
Omnia  ccffabunt,  tellus  confra6la  peribit : 
Sic  paritcr  fontes  torrentur  fluminaque  igni. 


The  Tranjlated  Acrojlich.  321 

Sed  tuba  time  foniturn  triftem  dimittet  ab  alto 
Orbe,  gemens  facinus  miferum  variofque  labores  j 
Tartareumque  chaos  monftrabit  terra  dehifcens ; 
Et  coram  hie  Domino  reges  fiftentur  ad  unura  ;  , 
Recidet  e  coelis  ignifque  et  fulphuris  amnis. 

The  initials  of  S.  Augujline's  verjion  run  thus  :  — 
Jefucs  Creiftos  Teu  Dnios  Soter. 

The  c  in  the  firjl  word  is  Jimply  the  efFeft  of  a  dejire  to  imitate 
the  Jhape,  as  well  as  the  Jbund,  of  the  Greek  Jigma.  The  e  in 
Creijlos  is  the  faithful  copy  of  the  original.  The  Dn  in  the 
fourth  word  jeems  to  have  been  intended  to  exprejs  the  Jbft 
jbund  of  the  'T.  The  other  tranjlations  given  by  Alexandre 
are — that  of  an  anonymous  writer,  quoted  by  Onuphrius  Pan- 
nius,  which  Jimply  gives  the  Greek  letters  :  one  by  Onuphrius 
himjelf — ^Jejus  Chrijlus  Dei  Filius  Servator  Crux  :  one  by 
Cajlalio — J  ejus  Chreijlus  Dei  Filius  Servator  Crucs  :  by  Ait- 
zema — Jejus  Chrijlus  Dei  Filius,  Servator.  Cruc.  :  and  by  the 
Editor — JeJus  Chrijlus  Dei  Filius  Salus  in  Cruce. 

After  Jo  many  attempts,  it  is  furely  our  own  duty  to  try 
this  bow  of  Ulylfes  : — 

J    udgment  at  hand,  the  earth  fhall  fweat  with  fear  : 
E  ternal  King,  the  Judge  (hall  come  on  high  : 
S    hall  doom  all  flefti :  (hall  bid  the  world  appear 
U  nveiled  before  His  Throne.     Him  eveiy  eye 
S    hall,  juft  or  unjuft,  fee  in  majefty. 

C  onfummate  time  fhall  view  the  Saints  affemble, 

H  is  own  afleffors  :  and  the  fouls  of  men 

R  ound  the  great  judgment-feat  Ihall  wail  and  tremble 

I    n  fear  of  fentence.     And  the  green  earth  then 

S    hall  turn  to  defert :  they  that  fee  that  day 

T  o  moles  and  bats  their  gods  (hall  caft  away. 

S    ea,  earth,  and  heaven,  and  hell's  dread  gates  ftiall  burn  : 
O  bedient  to  their  call,  the  dead  return  : 
N  or  (hall  the  Judge  unfitting  doom  difcern : 

O  f  chains  and  darknefs  to  each  wicked  foul : 
F    or  them  that  have  done  good,  the  ftarry  pole. 

G  nafhing  of  teeth,  and  woe,  and  fierce  defpair 

O  f  fuch  as  hear  the  righteous  Judge  declare 

D  eeds  long  forgot,  which  that  laft  day  (hall  bare. 

T  hen,  when  each  darkened  breaft  He  brings  to  fight, 
H  eaven's  ftar  (hall  fall ;  and  day  be  changed  to  night  j 
E  (faced  the  fun-ray,  and  the  moon's  pale  light. 

Y 


3  22  'I' he  Autun  Epitaph. 

S  urely  the  valleys  He  on  high  (hall  raife ; 

A  11  hills  fhall  ceafe,  all  mountains  turn  to  plain ; 

V  eflel  {hall  no  more  pafs  the  watery  ways : 

I  n  the  dread  lightning  parching  earth  (hall  blaze, 

O  gygian  rivers  feek  to  flow  in  vain  : 

U  nutterable  woe  the  trumpet  blaft, 

R  e-echoing  through  the  ether,  fhall  forecaft. 

T  hen  Tartarus  fhall  wrap  the  world  in  gloom, 
H  igh  chiefs  and  princes  fhall  receive  their  doom, 
E  ternal  fire  and  brimftone  for  their  tomb. 

C  rown  of  the  world,  fweet  wood,  falvation's  horn, 
R  earing  thy  form,  fhalt  then  for  man  be  born : 
O  wood,  that  Saints  adore,  and  finners  fcorn  ! 
S    o  from  twelve  fountains  fhall  its  light  be  poured, 
S    taffof  the  Shepherd,  and  victorious  fword. 

With  this  acrojlich  may  be  well  compared  the  remarkable 
epitaph,  dijcovered  at  Autun,  and  firjl  tranjcribed  by  Dom 
Pitra  in  1839.  We  here  give  it,  as  rejlored  partly  by  him, 
partly  by  Alexandre  ;  with  one  reading,  to  be  mentioned  in  its 
place,  of  our  own.     The  acrojlich  is  Ix^ug  e/j  mi  : — 

'ipf^fluof  oupavwu  QeTov  ylvo?  nrofi  a-ey,vS 

Xfva-g  XaXi»[v  <^iim]v  afjiBporov  l»  ^perkif" 
<?)go-W£o-i4>v  viarcov  TWf  crhv,  <pi\e,  SaXTTSo  4'^Xrni 

"TJittriv  aEvaoif  TeXovTO^orov  £ro<{>iij?' 
lairtipo;  i'  ayiny  /xeMi^sa  'Ka.fxBttn  ^pa)[(riy]* 

'E<rSf£,  7r7v6,  J'[uEr]v  l^ijv  e^iwv  iraXafjutvi'  '         < 

'iXdv  X[p(aTs]  fAiya,  raXiXak'fltfv  iia-<!rora  ZiwTEp, 

ZuyfysvEOBV  pJuTflp,  a-B  Xtra^o/ocE,  <t>Si  to  BavSvriuy,  , 

'A[xi^]avS'p6  irartf,  rS  'h*m  Ke)(a.pia-y.eye  dv/jiS,  jj 

El/xy[ria-r(ii  avy  /toirpj  Kol  av8aifA]oia-ty  ifxoiO'Hi  ■■ 

'l[Xad(,  xat  TTatS'o;]  fjivha-io  TltKToplov.  I 

The  a-uyyeveoiv  Jeems  to  us,  next  to  certain.      Alexandre*s  ' 
reading  is  a-va-a-iTm'  which  may  be  right :    the  acrojlich  forbids 
that  which  others  read,  suas^ecov. 

The  minute  prophecies  of  our  LORD'S  life,  which  occur  in 
this  book,  are  thus  referred  to  by  S.  Jujlin  (Cohort.  §  38)  : — 
TrelaOms  rri  af ^aioTarn  xai  <7(p6^^a  7ra>Micc  2j/3uX^»i,  rif  rag  ^i^\ou;  h 
•prdayi  t>j  olxov/Aivri  cruieaOai  av/x^aivEi,  TTspi  fisv  tuv  Xeyo/xevcov  6euv  <og 

Jf  TYii  rou  ZwT)jf05  hfJiMV  '\y\(tou  XpkttoH  fjLsyo^ova-y^i  Bosffdai  Tra^oualai 
KM  WEf  J  TrdvTuv  Twv  uTT   auTou  yevea-Qai  fjuXKovruv  aa^ug  Koi  (pave^ui 

Next  to  this,  in  rcfpefl  of  antiquity,  comes  the  firjl  part  of 
the  eighth  book.  This  dcjcribes  very  clearly  the  date  of  its 
own  compojition.  After  the  reign  of  fifteen  Roman  emperors 
there  Jhall  be  a  king.  Jays  the  Sibyl,  with  white  hair  :  and  the 
effigy  of  Hadrian  is  then  drawn  to  the  life.      After  this,  in  the 


I 


Fifths  Sixth,  and  Seventh  Books.  323 


laji  days,  (and  notice  that  exprejjion,)  there  Jhall  be  three  kings, 
whoje  names  jhall  rejemble  that  of  Adonai — that  is,  the  Anto- 
nines  :  and  the  mijery  of  the  human  race  during  the  period  of 
their  empire  is  mojl  graphically  described.  After  this  we  come 
to  a  mere  guefs-work  of  prophecy  :  how,  when  a  fiery  dragon 
Jhall  come  acrofs  the  water,  carrying  in  its  belly  a  body  of 
troops  who  Jhall  fight  againjl  Rome, — then  will  be  the  end  of 
the  world,  thejlgns  of  which  are  dejcribed  again  at  length.  It 
is  next  to  certain,  then,  that  this  part  of  the  book  was  written 
under  Antoninus  Pius  ;  but  not  immediately  after  his  accejjlon: 
becau/e  he  is  here  called  old,  whereas  he  was  but  fifty-four  when 
he  ajcended  the  imperial  throne.  It  is  aljb  almojl  certain  that 
our  poet  had  before  his  eyes  that  which  we  now  call  the  fourth 
book,  and  that  which  is  reckoned  the  Jecond  part  of  the  eighth, 
from  which  he  appears  to  quote  two  lines.  Of  this  aljb  let  us 
give  a  Jpecimen  :  — 

And  after  him,  in  Time's  approaching  end. 
Three  fhall  have  rule,  who  bear  God's  higheft  Name, 
That  Name,  whofe  might  and  glory  lives  for  aye. 
Of  thefe,  the  firft,  now  aged,  yet  (hall  hold 
The  fceptre  for  long  years :  a  gloomy  king, 
Who  (hall  fhut  up  all  wealth  of  every  realm 
Within  his  treafure-houfe,  that  when  from  far. 
The  matricide,  returning,  claims  his  own. 
He  may  enrich  his  Afia  with  the  fpoil. 

We  Jhall  have  occajion  Jhortly  to  unravel  this  prophecy  :  at 
prefent  we  may  objerve  that  after  the  eighth  we  may  place  the 
fifth  book  ;  the  authorjhip  of  which  is  a  quejlion  of  great  diffi- 
culty. It  would  appear,  however,  that,  although  jbme  pajfages 
Jeem  to  be  taken  from  the  New  Tejlament,  the  probability  on 
the  whole  is,  that  the  writer  was  a  Jew ;  but  whether  Chrijlian 
or  Jew,  he  was  undoubtedly  an  Egyptian,  and  therefore  an 
Alexandrian.  Alexandre  makes  him  almojl  contemporary  with 
the  writer  of  the  firjl  part  of  the  eighth  book — perhaps  a  few 
years  later.  But  to  us  the  reference  to  the  extindion  of  the 
fire  of  Vejla  feems  too  clear  to  be  pajjed  over  as  an  index  to  the 
real  date.  Now,  according  to  Herodian,  the  deJlru6?ion  of 
the  Temple  of  Vejla  by  fire  took  place  in  the  year  191 ;  and 
very  Jbon  after  that  this  book  would  appear  to  have  been 
compofed. 

Not  to  be  tedious,  next  would  follow  the  third  part  of  the 
third  book;  then  thejixth  andjeventh  ;  then  the  firjl  andfecond, 
which  as  poetical  compojitions,  perhaps,  claim  the  firjl  place. 
Let  us  give  a  few  Jpecimens  of  them.  The  firjl  book  commen- 
ces thus : — 


324  '^he  Deluge. 

Beginning  from  the  earlieft  race  of  man, 

Until  the  latter  day,  my  fong  fhall  tell 

That  which  hath  been,  and  is,  and  muft  be  yet 

In  this  world's  hiftory  through  human  fin. 

And,  firft,  the  God  commands  me  that  I  fay 

How  this  world  fprang  to  being.     Thou,  give  ear ; 

Left  thou  forget  that  mightieft  King  of  kings 

Who  faid,  "  Let  all  things  be,"  and  all  things  were. 

He  fet  the  earth  on  chaos,  gave  fweet  light. 

Arched  high  the  heavens  and  fmoothed  the  hoary  fea. 

And  crowned  the  pole  with  ftars,  a  tire  of  flame, 

Adorned  the  earth  with  flowers,  and  fed  the  deep 

With  flowing  rivers;  through  the  air  difperfed 

Thick  mifts  and  dewy  clouds.     And  next  he  formed 

The  fifhy  tribes  of  ocean  ;  gave  the  birds 

To  foar  amidft  the  air,  and  filled  the  woods 

With  beafts  of  divers  races,  and  with  them 

That  creep  upon  the  ground ;  yea,  all  that  is. 

All  that  man  views  around  him,  owns  his  hand. 

Then  comes,  in  cloje  accordance  with  the  Book  of  Genejis, 
the  hijlory  of  the  Fall ;  and  partly  from  that  and  partly  from 
the  poetic  tradition  of  the  gold  and  jllver  ages,  an  account  of 
the  gradual  deterioration  of  the  human  race.  In  the  description 
of  the  Deluge,  the  pJeudo-Sibyl  has  evidently  in  mind  that 
mojl  noble  pajjage  in  Hejiod  where  Jupiter  is  reprefented  as 
putting  forth  all  his  Jlrength  to  crujh  the  rebellious  giants ;  and 
— which  we  do  not  remember  to  have  Jeen  noticed  by  any  of  the 
commentators  on  Milton — our  own  poet  Jeems  to  have  availed 
himjelf  of  the  Sibylline  description.  Let  us  give  the  two 
pajjages.  Thus  HeJiod  fpeaks  (we  quote  from  Elton's  trans- 
lation) : — 

No  longer  then  did  Jove 

Curb  his  full  power:  but  inftant  in  his  foul 

There  grew  dilated  ftrength,  and  it  was  filled 

With  his  omnipotence.     At  once  he  loofed 

His  whole  of  might,  and  put  forth  all  the  god. 

The  vaulted  (ky,  the  mount  Olympian,  flalhed 

With  his  continual  prefence  ;  for  he  })a(red 

Inceflant  forth,  and  fcattered  fires  on  fires. 

Hurl'd  from  his  hardy  grafp  the  lightnings  flew 

Reiterated  fwift ;   the  whirling  flam 

Caft  facred  fplendour,  and  the  thunderbolt 

Fell :  roar'd  around  the  nurture-yielding  earth 

In  conflagration  ;  for  on  every  (ide 

The  immenfity  of  forefts  crackling  blazed  : 

Yea,  the  broad  world  burn'd  red  ;  the  ftreams  that  mix 

With  ocean,  and  the  deferts  of  the  fea. 

The  Sibylline  Oracles  read  thus  :— 

Then  pafs'd  his  wife,  his  fons,  then  pafs'd  their  wives 

Into  the  wooden  caftle :  after  them 

Thofe  other  tribes,  whom  God  had  willed  to  fave. 


I 


The  Incarnation.  325 

But  when  the  key  had  loofed  its  iron  bolt, 

And  made  all  faft,  the  Lord's  celeftial  will 

Began  its  own  accompliftiment:   He  drove 

Cloud  over  cloud,  and  hid  the  fiery  difk  : 

And  moon  and  ftars,  and  heavenly  coronet 

He  cover'd  with  His  darknefs  :  thundering  loud, 

O  dread  alarm  to  mortals !  forth  He  fent 

The  whirlwind  of  His  wrath  ;  all  winds  that  blew 

He  heap'd  up  one  on  other:  at  His  word 

The  founts  of  the  great  deep  were  broken  up  : 

The  catarafts  of  heav'n  defcended,  all 

The  abyffes  meafurelefs  of  earth,  unfeal'd, 

Pour'd  forth  their  flood  of  waters :  yea,  the  waves 

Ten  thoufand  times  ten  thoufand,  leapt  and  whirl'd 

Over  the  boundlefs  plains :  and  from  the  houfe 

Of  God  Himfelf,  with  wind  and  waters  black, 

The  fierce  loud  billows  dalh'd  adown  the  fky. 

And  all  was  wildeft  uproar ;  while  the  ark 

Cutting  the  boundlefs  foam,  fecurely  rode 

On  the  wild  motion  of  the  plangent  waves. 

The  lajl  line,  in  the  original,  may  vie  with  that  of  Homer, 
in  his  epithet  of  the  jea  : — 

<rre/pa,  xinifjtivMi  viaTiov  xiXapyJ^o/xCTaart'. 

At  the  conclujion  of  the  deluge  the  poem — greatly  to  the 
jurprije  of  its  annotators — without  any  connecting  link  or  other 
notice  of  the  vajl  gap  of  time  between  the  two  events,  proceeds 
to  the  coming  of  the  Son  of  GOD.  But  mojl  naturally  :  the 
Chrijlian  author,  under  the  heathen  impersonation,  had  been 
taught  by  S.  Peter  that  "  the  like  figure,  even  baptijm,  doth  aljb 
now  Jave  us  : "  was  led  from  the  ark  to  remember  the  Church  ; 
and  by  the  Church  was  called  at  once  to  the  Founder  of  that 
Church  and  His  Incarnation.      And  thus  he  proceeds  : — 

But  when  the  unmeafur'd  billowy  furge  that  feethed 

Out  of  the  huge  abyfles,  now  at  length 

Shall  hear  God's  voice,  and  leflening,  leflening  ftill. 

Sink  back  rebuked  ;  and  once  again  the  heights 

Of  mountain  peaks,  and  bold  fea-breafting  capes 

Shall  beetle  as  of  old  :  then  He,  God's  Son, 

Son  of  the  Living  God,  fhall  take  man's  flelh 

Incarnate,  and  converfe  with  Adam's  race. 

Now  mark  His  name  :  four  vowels  Ihall  it  bear ; 

One  confonant  repeated :  in  its  found 

Eight  hundreds,  decads  eight,  and  monads  eight. 

Thus  (halt  thou  know,  and  knowing  (halt  adore. 

The  eternal  Father's  co-eternal  Son, 

Anointed  for  His  miffion.     He  the  law 

Shall  not  deftroy,  but  rather  fhall  fulfil 

In  all  its  full  fignificance  of  type. 

And  teach  its  holieft  meaning.     Priefts  fliall  come. 

And  bring  their  gold,  their  frankincenfe,  their  myrrh. 

As  feers  have  prophefied. 


I 


326  The  Crucifixion. 

And  running  very  briefly  through  our  Blejjed  LORD'S  life, 
the  Sibyl  thus  concludes  the  firjl  book  : — 

But  when  He  fhall  extend  thofe  quickening  hands 

And  meafure  all  things,  and  fhall  wear  the  crown 

With  thorns  inwoven  ;  when  His  glorious  fide 

Is  wounded  with  the  fpear,  and  night  fhall  reign 

For  three  hours'  fpace  amidft  the  height  of  day. 

Then  fhall  the  Solomonian  Temple  fhow 

A  mighty  fign,  what  time  the  King  defcends 

To  Hades,  preaching  freedom  to  the  dead. 

But  when  three  days  fhall  pafs,  then,  death  o'erthrown, 

He  fhall  afcend  to  light,  and  teach  the  way 

That  mortal  fteps  mufl  follow  ;  and  at  length 

He,  rifing  glorious  to  His  native  heaven. 

Shall  point  the  road  which  leads  His  followers  there. 

Thenceforth  the  apoltles  fhall  be  this  world's  guides. 

And  prophets'  voice  be  filent  evermore. 

Or  if  Hexameters  Jhall  Jeem  to  give  a  better  idea  of  the  Sibyl- 
line works,  take  the  following  pajjage  from  the  Jame  book  :  — 

This  is  the  conteft  for  man, — the  prize  propofed  for  the  foldier. 
This  is  the  Gate  of  Life,  and  fweet  Immortality's  portal : 
God  fhall  extend  it  to  thofe  that  are  greateft  and  tmefl  of  athletes. 
In  that  they  fought  this  fight, — and  they  that  fhall  merit  the  guerdon, 
Thus  having  won  the  reward,  fhall  enter  the  Kingdom  of  Glory. 

Then  fhall  the  end  be  at  hand,  when  many  a  prophet  of  falfehood, 
Filling  the  earth  with  his  lies,  fhall  deceive  thofe  ignorant  thoufands. 
Belial  alfo  fhall  come,  and  performing  deceivable  wonders. 
Draw  away  crowds  to  his  worfhip.  With  mighty  and  dread  devaftation 
Shall  the  eleft  be  o'erwhelm'd — o'erwhelm'd  both  Gentiles  and  Hebrews. 
Happy  beyond  compare,  thrice  happy  and  blefled  the  fervant. 
Whom,  when  He  knocks,  the  Lord  fhall  find  awaiting  His  advent ! 
Noun  it  may  be  when  He  comes,  or  midnight ;  cock-crow,  or  twilight : 
But  of  a  truth  come  He  shall, — and  prophecy  then  be  accomplifli'd. 

We  mujl  not,  however,  pafs  without  notice,  the  curious  in- 
sertion, in  the  jecond  book,  of  about  a  hundred  verjes  from  the 
moral  poem  of  Phocyllides.  For  an  injertion  it  clearly  is,  and 
the  way  in  which  the  coarjejl  and  foulejl  lines  of  the  original 
poem  are  either  omitted  or  jbftened  by  the  Chrijlian  compiler 
is  very  curious ;  and  a  complete  proof  that  the  poem  in  quejlion 
was  not  for  the  firjl  time  compojed  by  the  writer  of  the  Sibylline 
oracles. 

Lajl  of  all,  in  age,  come  the  eleventh,  twelfth,  thirteenth,  and 
fourteenth  books — firjl  publijhed  by  Cardinal  Mai,  at  Rome,  in 
1828  ;  except  that  the  fourteenth  had  been  already  brought  to 
light  by  Struve,  at  Milan,  in  18 17. 

Wc  will  now  call  attention  to  a  few  theological  peculiarities 
of  theje  books. 


Signs  of  the  End  of  the  World.  327 

We  have  the  mojl  clear  evidence  of  the  orthodoxy  of  the 
Chrijlian  writers  as  to  the  Divinity  of  our  LORD  : — 

Viu.  2.   ot/TOf  d  vJJy  7rpoy(ia<}>sij  l»  dxfoart^iot;  ©  6  o  j  hfA^Siy. 

Again  :   viii.  462  : — 

a^ai  ir d^arrota-i  ©soy  o-o~f,  ITapflsve,  xoXttoc- 

And  jlill  more  plainly  at  v.  474  : — 

a'XX'  ouSiy  ftiyit  Qavfxa  ®Kfi  Tlarfi  kaI  &tif  Tiiv. 

And  Jo  again,  in  the  fame  book,  v.  264  (it  is  a  pajjage  which 
Milton  may  have  jludied) — 

ttuTov  ya.p  TtpanrnrTa,  \a0an  a-vfxSovXov  air  o-^^q 
iiirei  0  nayraKfaTtap,  Vloms-mfji.ty,-  Tijcvoy,  S,fji,<piu 
Eixoys;  1^  i^t'i;  dwofxa^afjtsroi  Bfora  <pvXa' 
vvv  fjiiv  iyij  p^Epiriv,  av  J'  lireira  Xoyoa  Qepaiiiiia'Ut 
f*op<f>w  fljMETepfjy. 

Nor  are  the  poems  lefs  explicit  as  to  the  Incarnation  : — 

xii.  32.     xai  TOTE  J^  xpu<|>(s;  n^ei  Aoyoj  'Y-vf-jWiMo 
0'apxa  f  Ipaw  dnrMnv  ofMuw. 

But  here  an  exception  mujl  be  made. 

The  Jixth  and  Jeventh  books,  orthodox  on  our  LORD'S  Di- 
vinity, are  grojQly — though  we  may  fairly  hope,  unintentionally — 
heretical  on  His  Incarnation ;  which  they  appear  to  connedl,  in 
Jbme  extraordinary  way,  with  His  Baptijm  ; — a  herejy  which 
Irenaeus  attributes  to  Jbme  of  the  Cerinthians,  and  S.  Epiphanius 
to  the  Ebionites.  The  pajjages  are  too  long  to  quote,  but  may 
be  found  in  vi.  3  and  vii.  66. 

The  jigns  which  our  poets  give  of  the  end  of  the  world  are 
principally  theje  :  — 

Mighty  appearances  in  Heaven,  iii.  334;   v.  154;  ii.  34. 

Children  with  grey  hairs  at  birth,  ii.  154. 

General  barrennejs  of  women,  ii.  163. 

The  Fall  of  the  Roman  Empire,  in  numberlejs  pajjages. 

Antichrijl. 

The  coming  of  Elijah. 

The  reign  of  a  woman. 

As  to  the  grey  hairs  of  children,  it  jeems  to  have^been  Jlmply 
a  Gentile  tradition. 

Hejiod,  Opp.  et  Dies,  178  : — 

Zei/{  J'  oXeitsi  xoi  touto  yivoi  fxiponiui  avdfdTriuv 
e3t'  ay  ytyifA,erei  woXjflxpaTa<f>o*  TiXiBxa-t. 


328  Nero  believed  to  he  Antkhriji. 

With  rejpeS  to  the  fall  of  the  Roman  Empire,  the  Sibyl  gives 
credit  to  a  common  prophecy,  drawn  from  the  numeral  letters  of 

Tpif  Vi  Tpjuxoa-t'ouf  x«i  T£ir<ra(!a;tovTa  xai  oxraS 
wX>ipiaa-Eif  Xyxa^avTAf,  orav  o"oj  Jytr/t/iopof  S^?) 
/i^oTpa  ^ja^o/i*ev»,  T£oy  ovwfjia  wXupiwo-twa . 

That  is,  that  the  948th  year  of  the  city  would  be  fatal  to  it. 

But  though  the  writer  of  this  prophecy  did  not  live  to  ]ee  that 
g48th  year,  the  2nd  of  Severus — in  which  nothing  happened — 
yet  his  continuer  in  the  thirteenth  book  had  adually  outlived  the 
time,  and  was  forced  to  make  another  prophecy;  Jbmething 
after  the  fajhion  of  Dr.  Cumming's  errata  in  rejpedl  of  the 
period  of  the  Lajl  Day.  The  Jecond  guejjer,  however,  was  no 
more  fortunate  than  the  firjl.  He  devijed  the  theory,  that 
Rome  had  really  been  founded  105  years  later  than  her  fajli 
declared ;  and  the  fatal  year,  thus  pojlponed  again,  fell  in  the 
5th  of  Diocletian,  by  which  time  the  bard — of  the  age  of  Aurelian 
— was  doubtlejs  Jleeping  well  in  the  Catacombs,  and  very  little 
concerned  with  the  failure  of  his  augury. 

jlnt'ichrijl.  The  Sibylline  idea  jeems  to  have  been  that  this 
was  Nero  ;  an  idea  which  long  Jurvived  that  monjler's  own  life. 
One  of  thoje  Jlrange  popular  delujions,  which  alfo  fixed  on  Se- 
bajlian  of  Portugal,  and  our  own  Edward  V. — and,  long  before, 
on  Arthur — affirmed  that  Nero  was  not  really  dead  ;  that  he 
had  e/caped  the  vengeance  of  the  Senate  by  flying  into  Parthia  , 
that  he  would  thence  jbme  day  return,  and  again  pojjejjing  him- 
Jelf  of  Rome,  become  the  Antichrijl  of  prophecy.  The  way  in 
which  the  Sibyl  interprets  the  prediction  in  the  Revelation  ap- 
pears to  be  this  (Rev.  xvii.  8)  :  "  The  beajl  that  thou  fawejl, 
was  and  is  not,  and  Jhall  afcend  out  of  the  bottomlejs  pit,  and 
"  go  into  perdition.  .  .  .  The  Jeven  heads  arefeven  mountains, 
"  on  which  the  woman  jitteth.  And  there  are  Jeven  kings  :  five 
are  fallen" — Augujlus,  Tiberius,  Caius,  Claudius,  Nero — "  and 
"  one  is"— Galba — ♦*  and  the  other  is  not  yet  come"— Otho — 
"  and  when  he  cometh,  he  mujl  continue  a  jhort  fpace.  And 
"  the  beajl  that  was  and  is  not,"  namely  Nero,  "  even  he  is  the 
"  eighth"— that  is  to  fay,  is  rijing  again  under  the  form  of  Vef- 
pajian,  "  and  goeth  into  perdition.  And  the  ten  horns  which 
**  thou  Jawejl,  are  ten  kings,  which  have  received  no  kingdom  as 
"yet," — that  is,  Vcfpafian,  Titus,  Domitian,  Nerva,  Trajan, 
Adrian,  Antoninus,  Aurclius,  Pertinax,  Commodus. 

But  when  it  was  manifejl  that  the  fifteenth  Roman  emperor 
had  departed  this  life,  and  jlill  no  appearance  of  Antichrijl, 
while  the  length  of  time  that  had  elapfedjince  the  reign  of  Nero 
rendered  the  expedation  of  his  return  impojjible,  another  belief 


Coming  of  Elijah.  329 

began  to  pojjejs  the  Church.  It  now  began  to  be  faid  that  Anti- 
chrijl,  though  he  might  have  found  a  type  in  Nero,  would  be  a 
Jew ;  by  his  father  of  the  tribe  of  Dan,  by  his  mother  a  Samari- 
tan. There  are  various  reajbns  to  be  drawn  from  Scripture  for 
the  Jeledlion  of  that  tribe.  In  the  firjl  place,  its  omijjion  in  the 
lijl  of  thofe  that  each  afforded  their  twelve  thoufand  in  the 
Revelation.  Next,  that  in  the  prophetical  declaration,  after  the 
mention  of  Dan,  the  patriarch  exclaims,  "  I  have  waited  for  thy 
"falvation,  O  LORD  ;"  as  if  there  were  another  Jalvation,  and 
another  Lord  in  jbme  way  conneSed  with  that  tribe.  And 
this  belief  lajled  down  into  the  Middle  Ages  ;  injbmuch  that  in 
Juch  writers  as  S.  Hrabanus  Maurus,  Abselard,  Rupert,  and  the 
like,  the  current  opinion  jeems  to  be  that  when  a  pope  of  the 
tribe  of  Dan  Jhall  ajcend  the  chair  of  S.  Peter,  it  is  he  that  will 
be  Antichrijl.  And  in  the  writings  of  the  later  Sibylline  bards, 
Belial,  or  Beliar,  is  the  name  by  which  Antichrijl  is  called. 

The  next  jign  of  the  end  of  the  world  is  the  coming  of  Elijah. 
This  is  dijlinftly  referred  to  in  book  li.  line  187.  The  poet 
writes  thus  : — 

And  then  the  Tifhbite  in  a  fiery  car 
Defcending  from  the  heavens,  fliall  fhow  thefe  figns 
That  herald  the  approach  of  this  world's  end. 
Woe,  woe,  for  them  that  then  (hall  bear  the  load 
Of  near  maternity  ?     Woe,  woe,  for  them 
That  to  their  helplefs  babes  give  fuck  !     For  them 
That  dwell  befide  the  fea  !     Woe,  woe,  for  all 
That  fliall  behold  that  day,  if  day  it  be. 
When  o'er  the  boundlefs  earth  a  pitchy  cloud 
From  eaft  to  weft,  from  north  to  Ibuth  fhall  roll. 
Then  (hall  this  ftream  of  blazing  flame  go  forth 
Before  the  heavenly  throne,  and  laying  wafte 
Both  earth  and  ocean,  every  creek  and  bay. 
Each  lake  and  ftream,  each  fountain,  and  the  depths 
That  lie  beneath  the  earth,  fhall  glitter,  high 
Even  to  the  heavenly  poles. 

What  the  three  miracles  are  that  Elijah,  in  his  charaSer  as 
one  of  the  two  witnejjes,  is  to  perform,  does  not  jeem  ^o  certain. 
Probably  the  Sibyl,  applying  Rev.  xi.  5,  6,  to  that  prophet 
alone,  reckoned  them  thus  : — i.  "If  any  man  will  hurt  them, 
"fire  proceedeth  out  of  their  mouth,  and  devoureth  their 
"  enemies."  2.  **  Theje  have  power  to  /hut  heaven,  that  it 
"  rain  not,  in  the  days  of  their  prophecy."  3.  "And  have 
"  power  over  waters  to  turn  them  to  blood." 

Of  the  heterodox  teaching  of  the  Sibylline  books,  that  which 
has  excited  the  greatejl  attention  is  the  denial — occurring,  how- 
ever, only  in  one  place,  ii.  300 — of  the  eternity  of  future  punijh- 
ment :  — 


jjo  DeniaJ  of  Eternal  Puni/hment. 

ToTj  Koi  0  ira.inreK(a.rtiif  ©eo?  a<J)6iT05  aXXo  TrapE^Ei 
tva-e^ecriv,  morav  ©£ov  ai^9»Tov  alrtia-mvrai 
Ix  fjiaXefoto  irvpoi  f>(,axfaiaivtiiv  T   aTTo  Bfvyfxm 
avSptuTTOvg  a-Za-ai  ^ciast'  Koi  toDto  ttouktei. 
X£^a/w.svos  yap  I'xaiTToy  awo  (|)Xoyof  a}cafx,aroto 
ciWoa-'  aiTocrrfis'ag  Teifx^si  S'w  Xaov  Bavrov 
EiC  ^(ww  ETEpav  JMt«  atavjov  aSavaroiertv 

This  is  the  very  doSrineof  Origen :  but  is  emphatically  denounced 
by  the  copyijl  of  one  of  the  bej:  Sibylline  MSS.  in  certain  tune- 
lejs  lines,  which  favour  of  the  jeventh  or  eighth  century  : — 

4eu$?  wpi)<J>av£f'  oWe  yap  Xri^Et  wots 

TO  Wtlp  XOXa^^OV  ToJj  XttTaKEJtpl/ttEVOUf. 

Kayii  yap  a»  ev^aifju  roZd'  outiw?  sp^Ejy 
oiiXaT?  y,syi<rrati  a-<pa\fji,aTcev  IsrTiy^Evof, 
o"  /M.6/^ovof  XP??""""'  4>'^av9pa)7riaj. 
a'XX'  aia-;;^yvEir9<w  <})XMVa<f><Ji)V  'i2piyEV))j, 
wlpaf  yEV£S"Sai  TaJv  xoXatrEoiiv  XEyaiv. 

The  teaching  with  rejpedl  to  angels  is  very  full  and  well  de- 
veloped. We  read,  in  the  feventh  book,  of  a  kind  of  angelic 
guardianjhip,  though  perhaps  not  precifely  that  which  the  later 
Church  has  held  : — 

01  Si  S'layyEXTripEf  tmai  noa-l  xojjw^crovTaj, 

o"  TS  irvfag  <pamvs-t,  ncd  o'l  itora.fJi.Qvq  <pai>ouiTiv, 

at  t'  atrnrr)  a-dl^ovo'i,  xai  oi  itifxliouariv  arnaq. 

The  names  of  Jbme  of  the  angels  are  clearly  taken  from  the 
apocryphal  books,  and  more  efpecially  from  that  of  Enoch  : — 

8$owa"'  'ipc^iJjX,    Opi«X,  2av»flX,  'A^a«X, 

— or  'A^a^^A.  Oriel  is,  of  courje,  Uriel ;  but  Azazel  in  the 
book  of  Enoch  (chap.  xlii.  and  Ixviii.)  is  a  demon.  Hence  our 
great  poet,  whoje  learning  really  jeems  unfathomable  : — 

that  proud  honour  claim'd 
Azazel  as  his  right,  a  cherub  tall. 

It  had  been  our  intention  to  add  jbmewhat  on  the — we  can 
only  call  them  Jo — vagaries  of  the  Sibylline  metre.  But  we 
fear  that  the  Jubje£l  is  not,  to  the  greater  part  of  our  readers,  of 
jufficient  interejl  to  warrant  fuch  a  difquijition.  We  will,  there- 
fore, end  by  /imply  recommending  the  Jludy  of  theje  curious 
books  to  thoje  who  would  learn  the  politico-religious  views  of 
the  third  and  fourth  centuries  ;  to  thofe  who  are  interejled  in 
prophetical  interpretations  of  the  Apocalypje  ;  and  to  thoJe  who 
would  fee  the  gradual  /hading  off  of  Alexandrine  J  udaifm  into 
Alexandrine  Chrijlianity  :  the  two  fo  clearly  pre/enting  a  cer- 


The  Sibylline  Oracles. 


ZZ^ 


tain  community  of  features  ;  and  yet  Jo  marvelloujly,  Jo  irrecon- 
cilably, at  variance. 

And  we  are  bound  once  more  to  exprejs  the  great  obligations 
which  ecclejiajlical  Jcholars  have  incurred  to  M.  Alexandre,  for 
this  mojl  laborious,  mojl  accurate,  mojl  admirable  edition  of  one 
of  the  hardejl — mojl  corrupt — mojl  obfcure — of  all  works. 
Surely  he  will  apply  his  learning  and  talent  to  the  elucidation 
of  fome  other  monument  of  antiquity,  if  not  more  intrinjlcally 
valuable,  at  leajl  probably  more  univerjally  interejling. 


L 


XII. 

,  PRESENT  STATE  OF  THE  GALLICAN 
CHURCH.* 


[HE  publications  which  we  have  grouped  together 
form,  more  or  lejs,  a  proof  of  the  renewed 
Jlruggle  between  Gallicanijm  and  the  Uhra- 
montane  tenets  which,  till  lately,  have  jeemed 
to  hold  undivided  fway  in  France.  Twenty 
years  ago  it  almojl  appeared  as  if  the  four 
famous  Articles  of  1682,  as  if  the  truths  for  which  BoJJuet 
wrote,  and  aSed,  and  Juffered,  had  been  utterly  forgotten.  All 
the  earnejl  religion  of  France  was  Ultramontane.  Under  the 
dynajly  of  the  Orleans  family,  the  old  views  of  the  ejlablijhed 
Gallican  Church  were  Jimply  impojjible ;  and  we  have  Jeen  in 
the  later  years  of  Louis  Philippe  a  member  of  the  Chamber  of 
Deputies,  in  referring  to  Jbme  abufe  in  the  arrangement  of  a 
church,  declaring  (as  if  he  were  ajhamed  to  confejs  that  he  had 
been  injide  one)  that  he  only  was  there  accidentally,  on  the  occa- 
Jlon  of  a  marriage. 

It  appears,  however,  that  beneath  the  Ultramontane  Jurface, 
there  was  a  deep  working  of  the  old  principles,  which  was  dej"- 
tined  to  bear  fruit  in  due  Jeafon.     And  within  the  lajl  ten  years, 

♦  Hiftoire  de  TEglife  de  France,  compofee  fur  les  Documents  originaux 
et  authentiques.  Par  I'Abbe  Guettee,  Tomes  12.  Paris:  Jules  Renouard 
et  Cie.,  Rue  de  Tournou,  6.  1845 — 1856. 

Supplement  aux  Decrets  du  Concile  de  la  Province  de  Bordeaux,  celebre 
a  la  Rochelle  en  1853,  et  public  en  1855  ;  ou,  Defenfe  de  THiftoire  de 
I'Eglile  de  France  contre  les  Imputations  contcnues  dans  ces  Decrets.  Par 
TAbbe  Guettee. 

L'Obfervateur  Catholique  :  Revue  des  Sciences  ecclefiaftiques  et  des  Faits 
religieux.     No.  i — 23. 

Correfpondance  de  ConfeflTeurs  de  la  Foi  relatlvement  au  nouveau  Dogme 
de  rimmaculce  Conception.   1855. 

Lettrcs  Parifiennes  j  ou,  Difcuflion  fur  les  deux  Liturgies,  Parifienne  et 
Romaine.     Deuxicme  Edition.     Paris:  Danton ;  Huet.    1855. 


-  Guet tee's  Hijiory.  232 

from  every  part  of  France,  evidence  has  been  given  that  the 
tenets  of  Gerjbn  and  Bojjuet  were  only  dormant,  not  extinS  ; 
and  the  exertions  of  the  Abbe  Laborde,  of  LeSoure,  in  oppoji- 
tioij  to  the  Bull  Ineffahilis^  manifejled  to  Europe  that  Jlruggle 
between  the  two  parties  in  France,  which  has  now  attained  Juch 
proportions  as  to  threaten  the  disruption  of  the  entire  Gallican 
Church. 

The  "  HiJlory  of  the  Church  of  France,"  which  jlands  firjl  in 
our  Hjl,  is  undoubtedly  the  greatejl  literary  effort  of  the  revived 
party.  To  quote  the  author's  own  preface,  **  Baronius  in  his 
«  ecclejiajlical  annals  has  not  forgotten  the  fair eji  province  of  the 
"  kingdom  of  jESUS  CHRIST  ;  BoUandus  and  the  Bollandijls, 
"Noel  Alexander,  Sirmond,  Baluze,  D'Achery,  Martene,  De 
"  Sainte  Marthe,  Tillemont,  Bouquet,  Mabillon,  Rivet,  Pagi, 
"  Ruinart,  and  many  other  learned  men  whom  we  might  name, 
"  have  reproduced  its  monuments,  or  dijcujs  the  objcurejl  points 
"  of  its  hiJlory  ;  Lecointe  has  compiled  its  annals.  Finally, 
"  Longueval  took  in  hand  his  '  Hijloire  de  I'EgliJe  Gallicane,' 
"  continued  by  Fontenoy,  Brumoy,  and  Berthier,  until  the 
"  middle  of  the  jixteenth  century.  I  reJpeS,"  continues  the 
author,  "the  work  of  theje  learned  Jejuits.  It  has  been  of  the 
"  greatejl  utility  to  myjelf,  and  it  is  a  duty,  therefore,  to  pro- 
"  claim  my  obligations.  Neverthelejs,  I  think  that  Jbmething 
*'  more  perfect  may  now  be  expected.  The  hiJlory  of  the  Gal- 
"  lican  Church  has  undergone  the  fate  of  the  greater  part  of 
"  human  produftions  ;  perfe^l,  perhaps,  for  the  time  in  which  it 
"  was  written,  it  is  no  longer  in  harmony  with  the  tajle  of  the 
"  prejent  day  ;  quejlions  of  Chrijlian  art,  liturgy,  and  philo- 
"jbphy,  ecclejiajlical  and  monajlic  laws,  are  not  treated  as  they 
"  now  Jhould  be  with  the  development  which  modern  hiJlory 
"  has  prefented  to  us." 

The  hiJlory  o/'this  hiJlory  is  in  itfelf  worth  relating.  Abbe 
Guettee's  work  is  comprijed  in  twelve  large  oSavo  volumes. 
Publijhed  JucceJJively,  they  attraSed  from  their  very  commence- 
ment conjiderable  attention,  and  were  received  with  general  ap- 
plauje.  Prefixed  to  the  third  volume  is  a  dedication  to  Mon- 
JeigneurFabredes  Ejjarts,  BiJhopofBlois,  (March  15th,  1848,) 
accepted  by  that  prelate  with  the  attejlation  that  from  his  own 
knowledge  of  the  already  publijhed  portion,  and  from  the  reports 
of  certain  priejls  to  whom  he  entrujled  its  examination,  he  was 
convinced  of  the  conjcientious  care  expended  on  the  author's  re- 
Jearches,  the  exaSneJs  of  his  do6lrine,  and  the  good  Jpirit  of  the 
whole  work.  The  Jixth  volume  is  ujhered  in  by  a  Jlill  more 
emphatic  approbation  by  his  eminence  De  la  Tour  d'Auvergne- 
Lauraguais,  Cardinal-Bijhop  of  Arras.     "  This  hiJlory,"  writes 


ft 


334  Guettee's  Hijiory  placed  in  the  Index. 

that  prelate,  "  is  an  everlajling  monument  to  the  glory  of  the 
*'  Gallican  Church.  By  its  help  greater  light  will  be  thrown 
*'  over  the  annals  of  the  eldejl  daughter  of  the  Catholic  Church. 
*'  .  .  .  We  have  no  hesitation  in  recommending  it  to  the  Clergy 
**  of  our  Dioceje."  This  approbation  is  of  the  28th  of  May, 
1850.  A  prefatory  notice,  however,  which  ujhers  in  the  Jame 
volume,  jhows  that  the  author  was  already  jufpeSed  of 
Gallican  principles,  then,  as  now,  ^o  offenjive  in  high  places. 
He  contents  himfelf  in  replying  to  the  quejlion,  "  Are  you 
Gallican  or  Ultramontane  ?"  by  requejling  his  readers  to  Ju/pend 
their  judgment  till  the  hijiory  jhould  have  reached  that  epoch 
in  which  the  oppojing  principles  came  into  coUijion  (the  volume 
in  quejlion  embraces  from  1226  to  1351),  and  briefly  ajferts, 
"  Nous  declarerons  purement  et  jlmplement  que  nous  jbmmes 
**  avec  les  Ultramontains  jiir  certaines  quejlions  et  avec  les  Gal- 
*'  licans  Jur  d'autres."  The  preface  to  the  j*eventh  volume 
(June  ijl,  185 1)  jhows  that  Ultramontane  writers  were  vigo- 
roujly  attacking  its  author  ;  and  finally,  on  the  22nd  of  January, 
1852,  the  "  Hijiory  of  the  Church  of  France"  was  put  in  the 
Index  of  prohibited  books.  On  learning  this,  not  by  a  formal 
intimation,  but  merely  through  the  medium  of  the  "  Augjburg 
Gazette,"  our  author  addrejjed  a  letter  to  Monjeigneur  Gari- 
baldi, papal  nuncio  in  France,  requejling  to  be  informed  whether 
the  intelligence  was  authentic.  By  that  authority  he  was  re- 
ferred to  Rome,  and  accordingly  wrote  to  Cardinal  Brignole, 
prejident  of  the  Congregation  of  the  Index,  to  Jblicit  further  in- 
formation. 

*'  As  a  priejl  devoted  to  the  Church,"  it  is  thus  that  he  ex- 
prejjes  himjelf,  "  I  could  not  but  be  deeply  affliSed  in  finding 
**  that  I  was  clajjed,  without  any  previous  notice,  by  a  Roman 
**  Congregation,  among  the  writers  whoje  orthodoxy  the  faithful 
*'  are  more  or  lejs  enjoined  to  jujpeS.  I  know  not  on  what 
"  motives  the  Congregation  of  the  Index  can  have  bajed  its 
*'  cenjure  ;  for  I  can  fee  nothing  in  my  work  which  is  not  capable 
"  of  a  perfeflly  orthodox  Jenje."  He  concludes  by  requejling 
to  be  furnijhed  with  the  document  on  which  the  cenjure  was 
founded — "  in  order  to  profit  by  the  obfervations  therein  con- 
tained, and  thus  to  make  the  book  irreproachable."  The  re- 
ply was  to  this  effcft  :  That  it  was  not  the  cujlom  of  the  Con- 
gregation in  quejlion  to  communicate  the  pieces  on  which  its 
decijions  were  bajed  ;  that  the  author  jhould  addrejs  himj*elf  to 
learned  and  orthodox  ecclejiajlics  of  his  own  nation  ;  and  after 
adopting  the  correflions  which  they  might  propofe,  jhould  Jubmit 
his  revijed  work  to  the  Congregation.  The  Abbe  forthwith 
addrejjed  himjelf  accordingly  to  four  prelates,  who  either  de- 


Council  of  BourdeauXy  \^ ^2'  33 S 

clined  the  propofed  examination,  or  coupled  it  with  conditions  to 
which  the  author  found  it  impojjible  to  jubmit.  He  again 
applied  to  Rome,  with  the  reajbnable  objervation  that  in  order 
to  correS  his  errors,  it  was  necejjary  to  be  informed  of  them  ; 
and  that  his  own  efforts  having  failed  in  France,  he  now  trujled 
to  be  furnijhed  with  the  memoir  for  which  he  had  previoujly  ap- 
plied. The  anjwer  was  the  fame ;  the  Congregation  never 
communicated  juch  documents,  and  the  author  mujl  apply  to 
other  critics.  He  accordingly  injerted  a  notice  in  the  Jiicceeding 
volume,  that  he  Jhould  be  thankful  for  any  criticijms  whatever ; 
and  this  done,  applied  himjelf  to  the  completion  of  his  work. 

In  the  eleventh  volume,  which  contains  the  hijlory  of  the  Jan- 
fenijl  Jlruggles,  and  of  the  four  famous  Gallican  Articles  of  1682, 
the  author  proceeds  to  far  greater  lengths  than  he  had  ventured 
at  the  commencement  of  his  work.  To  this  and  the  twelfth 
volume  we  Jhall  presently  direfJ  the  reader's  attention  at  Jbme 
length. 

Matters  were  however  brought  to  a  head  by  the  Council  of 
the  Province  of  Bourdeaux,  which  ajjembled  at  La  Rochelle  in 
1853.  Under  the  presidency  of  his  Eminence  Cardinal  Donnet, 
Archbijhop  of  Bourdeaux,  it  was  compojed  of  the  Bijhops  of  La 
Rochelle,  Perigueux,  Agen,  Lu^on,  Poitiers,  Angouleme,  Mar- 
tinique, Guadeloupe,  and  S.  Denis  de  la  Reunion.  The  jixth 
and  Jeventh  Jeftions  of  the  firjl  chapter  are  thus  exprejjed  : — 

We  declare  that,  without  fcandal  and  injury  to  fouls,  and  without  infult 
to,  and  contempt  of,  the  Holy  See,  it  is  impofllble  to  ufe  the  expreflions 
which  are  conftantly  employed  by  fome  with  refpeft  to  the  Roman  Congre- 
gations, and  more  efpecially  with  refpeft  to  the  Congregation  of  the  Index ; 
namely,  that  its  decrees,  approved  by  the  fovereign  pontiff,  are  of  no  value 
and  no  weight  j  a  temerity  happily  contradi6ted  in  our  day  by  the  confcience 
of  the  faithful. 

*  *  *  «  *  * 

For  this  reafon  we  are  aftoniflied  at,  and  deeply  lament,  the  blindnefs  of 
fpirit  which  has  poflefled  the  author  of  a  work  entitled  "  A  Hiftory  of  the 
Church  of  France,  compofed  from  original  and  authentic  documents;"  who 
in  the  eighth  volume  or  his  hiftory  not  only  renews,  but  aggravates,  the  er- 
roneous ftatements  of  the  feven  firft,  condemned  by  decree  of  the  facred  Con- 
gregation of  the  Index. 

Paying  no  regard  to  the  admonitions  of  pajloral  charity,  making  vain 
efforts  to  defend  his  faults,  he  repeats  the  fame  thing  here  and  there,  that  is 
to  fay  : — 

That  the  fovereign  pontiffs  have  overftepped  their  rights;  that,  only 
defirous  of  governing,  they  have  wifhed  to  attribute  to  themfelves  all  ecclefi- 
aftical  power ;  that  they  have  not  made  Concordats  for  the  good  of  the 
Church,  but  for  their  own  intereft,  which  Concordats  could  only  injure  re- 
ligion ;  and,  as  the  temporal  power  has  too  often  invaded  the  facred  rights 
of  the  Church,  that  the  fovereign  pontiffs  have  ftrengthened  thefe  impious 
ufurpations  with  a  canonical  fanftion  by  means  of  the  Concordats ;  that 
•  they  have  thus  created  modern  Gallicanifm,  or  rather  that  they  have  con- 


2;i6  The  "  Objervateur  Catholique'' 

fecrated  it  by  a  kind  of  baptifm ;  finally,  he  dares  to  affirm  that  the  right 
even  of  making  Concordats  derives  its  origin  from  the  fovereign  pontiff's 
defire  of  domination,  and  that  it  is  entirely  foreign  to  the  power  which  has 
been  divinely  given  to  them.  It  is  needlefs  to  recall  the  other  errors  of  the 
fame  writer  on  the  authority  of  the  fovereign  pontiff,  liturgical  right,  re- 
ligious orders,  and  vocal  prayers  ;  on  the  guilty  abandonment  of  ancient 
difcipline,  ftlll  more,  on  the  change  in  ancient  doftrine,  of  which  he  com- 
plains in  an  impious  manner.  Let  it  fuffice  to  notice  his  bitter  zeal,  his 
malevolent  fpirit,  his  want  of  feeling  for  the  ignominy  of  hisfpiritual  fathers, 
his  love  of  infulting  them  ;  his  injuftice  towards  the  good  and  the  friends  of 
the  Church;  always  favourable  to  its  enemies,  always  willingly  and  eafily 
facrificing  hiftorical  fidelity  to  their  known  calumnies. 

The  decrees  of  the  Council,  though  held,  as  we  have  Jaid,  in 
1853,  were  not  publijhed  till  June  3rd,  1855;  and  the  Abbe 
Guettee  lojl  no  time  in  putting  forth  the  pamphlet  which  Jlands 
Jecond  on  our  lijl.  He  undertakes  to  ejlablijh,and  does  ejlablijh, 
the  following  propojitions  ;  that  the  Council  of  La  Rochelle  had 
judged  him  without  giving  him  an  opportunity  of  defending  him- 
jelf ;  that  of  the  ten  bijhops  who  cenjured  his  eighth  volume, 
two  only  had  opened  it ;  and  even  theje  two  profejjed  to  have 
read  but  a  portion  of  it.  He  then  defends  himjelf  againjl  the 
particular  charges  brought  forward  in  the  decree  of  the  Council, 
ejpecially  that  of  his  partiality  to  heretics,  by  which  title,  as  he 
Jhows,  the  Port-Royalijls  are  intended. 

Among  the  journals  which  mojl  powerfully  undertook  the 
Abbe  Guettee's  defence,  the  "  Objervateur  Catholique"  more 
particularly  Jignalized  itjelf.  This  review  was  ejlablijhed  for 
the  jupport  of  Galilean  principles,  and  to  oppoje  "  the  per- 
nicious tendencies  of  the  party  which  finds  its  organ  in  the 
*  Univers.' " 


Depuis  aflez  longtemps  ce  journal  a  feul  la  parole.  II  a  abufe  de  fa  pub- 
licite  pour  repandre  dans  lemonde  catholique  de  nombreufes  erreurs  j  et,  ce 

3ui  eft  plus  deplorable  encore,  il  a  preche  ces  erreurs  au  nom  de  I'Eglife  et 
u  Saint-Siege.  II  nous  a  femble  qu'il  etait  bien  temps  de  prendre,  contre 
cet  organe  exagere  de  Tultramontanifme,  la  defenfe  des  vrais  principes  catho- 
liques.  On  finirait  par  identifier  I'Eglife  avec  fon  ecole,  fi  des  catholiques 
finceres  n'elevaient  pas  la  voix  pour  rappeler  que  I'ultramontanifme  ne  fut 
jamais  qu'un  fyfteme  rejete  par  tout  ce  que  I'Eglife  a  poffede  plus  nobles  in- 
telligences J  et  qu'en  voulant  transformer  en  oogme  ce  fyfteme  faux,  anti- 
catholique  et  anti-focial,  le  parti  ultramontain  veut  nous  impofer  un  joug 
que  la  loi  aufti  bien  que  la  raifon  repouftent. 

From  the  very  commencement  the  nerve  and  vigour  of  the 
new  periodical  gave  it  considerable  influence  ;  and  in  order  to  be 
thoroughly  independent  it  was  determined  that  the  writers 
Jhould  be  la3rmen  only.  The  law  by  which  contributors  to 
periodicals  are  compelled  to  attach  their  names  to  their  articles, 
would  have  expojed  any  priejl  who  might  write  in  the  pages  of 


■The  Rojary  of  Mary.  337 

the  "  Objervateur"  to  Jerious  trouble,  and,  therefore,  where  a 
paper  is  received  from  an  ecclejiajlic,  one  of  the  committee  of 
direflors  makes  himjelf  rejponjible  for  its  contents.  The  intro- 
ductory article,  which  developes  thejcheme  of  the  paper,  is  from 
the  pen  of  M.  Guelon,  one  of  the  ablejl  and  mojl  frequent  con- 
tributors. MM.  Eugene  Secretant,  Parent  Duchatelet,  and 
Virey,  are  aljb  in  the  fame  rank. 

In  addition  to  reviews,  theological  dijjertations,  and  notices 
of  books,  each  number  contains  a  Chronique  Religieufe^  which  to 
a  foreign  reader  is  its  moJl  entertaining  part.  If  any  one  is  de- 
Jirous  of  learning  the  lengths  to  which  French  Ultramontanijm 
is  pujhing  the  worjhip  of  S.  Mary,  he  can  hardly  find  a  better 
Jludy  than  this  chronicle.  It  must  be  confejjed  that  there  is  here 
and  there  a  bitternejs  which  is  Jcarcely  Jiiited  to  a  religious  peri- 
odical ;  but  the  conjlant  and  unscrupulous  attacks  of  the 
"  Univers"  are  but  too  likely  to  provoke  a  reply  in  its  own  Jlrain. 
Some  of  theje  notices  may  interejl  our  readers. 

We  have  received  a  pamphlet  containing  the  aft  of  Confecration  to  the 
Blefled  Virgin,  pronounced  April  4,  1855,  by  Cardinal  GoufTet,  at  Rheims. 
We  remark  in  it  the  following  paflage  : — "  We  are  happy  to  be  able  on  this 
day,  on  occafion  of  a  ceremony  fo  auguft  and  fo  conibling  to  our  heart  to 
renewr,  on  the  faith  of  an  oath,  the  vow  which  we  long  ago  made,  to  teach 
and  to  defend  the  privilege  which  has  made  thee  holy,  more  holy  than  holi- 
nefs  itfelf,  from  the  firft  inftant  of  thy  conception."  Holinefs,  (remarks  the 
editor)  confidered  generally,  is  GoD  Himfelf,  Who  is  eflential  holinefs.  Are 
we  to  conclude  that  Monleigneur  Gouflet  regards  the  Bleffed  Virgin  as 
holier  than  GoD  Himfelf? 

A  preacher,  in  his  fermon  of  the  16th  of  December,  delivered  in  his  church 
'in  this  city,  informed  his  aftonilhed  auditors  that  "  perfeft  contrition  is  an 
eafy  thing,  much  eafler  than  is  generally  imagined.  Think  of  the  enormity 
of  your  crimes  and  of  the  goodnefs  of  GoD — and  you  have  perfeft  contrition 
and  are  juftified.  To  fay  that  perfeft  contrition  is  not  an  eafy  thing,  is 
a  monftrofity ;  it  is  to  turn  a  religion  of  love  into  an  imprai^icable  religion. 
A  hundred  thoufand  fins  !  it  is  nothing  in  the  world.  One  moment's  re- 
pentance, and  all  is  blotted  out  T"  O  Father  Pichon,  (exclaims  the  editor), 
verily  you  have  fervent  difciples  ! 

Much  fpeculation  has  lately  been  excited  by  a  journal  called  the  "  Rofary 
of  Maiy."  The  number  which  is  in  our  hands  is  that  of  Saturday,  January 
19th,  1856.  .  .  .  We  efpecially  notice  an  article  which  contains  fuch  blaf- 
phemiesas  thefollowing  : — "  You  who  fear  theface  of  Jehovah,  who  tremble 
when  the  hour  of  prayer  to  Him  has  arrived,  pray  to  Mary  with  the  faith  of 
our  fathers,  and  fhe  will  lay  your  wants  before  the  Divinity ;  for  it  is  by 
Mary  that  the  incenfe  of  prayer  afcends  to  the  throne  of  God  ;  it  is  by  Mary 
that  the  virtue  of  grace,  and  the  ineffable  bleffingsof  the  MoftHigh  defcend." 
Thus  Mary  is  better,  fo  far  as  we  are  concerned,  than  God  ;  God  is  deprived 
of  the  infinite  goodnefs  which  is  His  eflential  attribute  ;  Mary  takes  the 
place  of  Jesus  Christ  as  the  Mediator  between  God  and  man.  That  no 
doubt  may  remain  on  the  fubjeft,  we  read  as  the  motto  of  the  "  Rofary" — All 
by  Mary :  nothing  except  by  Mary.  This  unfortunate  magazine  has  recourfe 
to  fimony  in  order  to  procure  uibfcribers ;  for,  at  the  head  of  the  number 
which  we  hold  in  our  hands,  appears  the  following  notice  in  bad  Latin : — 

Z 


338;  Jean-Jojeph  Labor de. 

"  Priefts  who  will  promife  to  fend  us  twenty-eight  intentions  in  the  fpace  of 
fix  months  will  receive  our  journal  gratis  for  a  year,  reckoning  from  the  day 
of  their  promife."  Subfcriptions  to  a  newfpaper  is  a  temporal  objeft.  To 
pay  for  it  by  mafles  is  to  apply  to  a  temporal  objeft  a  thing  which  in  its  very 
nature  is  fpiritual.  This  traffic  is,  then,  fimoniacal ;  for,  fays  the  Canon 
Law,  fimony  is  committed  by  giving,  or  even  by  promifmg,  the  temporal  for 
the  fpiritual,  or  the  fpiritual  for  the  temporal,  as.  principal  end  and  objeft, 
and  not  gratuitoufly. 

And  here  is  another  notice  of  a  French  abuje  which  will  apply 
with  equal  force  to  jbme  of  our  own  fajhionable  churches,  at 
leajl  at  watering-places  : — 

The  Archbiftiop  of  Paris  has  juft  forbidden  the  clergy  of  his  diocefe  to 
advertife  in  the  newfpapers  the  names  of  the  artiftes  who  have  promifed  to 
ling  in  their  churches.  It  was  time  to  put  a  flop  to  this  fcandal ;  for  it 
fecmed  that  our  chinches  were  about  to  rival  the  opera.  It  was  to  be  hoped 
then,  that  there  will  be  an  end  to  the  demand  of  three  francs  for  a  chair,  as 
at  the  Mafs  of  the  Holy  Innocents  in  the  Church  of  S.  Francis ;  or  one 
franc,  as  in  the  Madeleine.  Under  fimilar  circumftances,  the  countryman 
fliowed  his  good  fenfe  when  he  faid,  "  If  you  demand  this  fum  for  my  chair, 
well  and  good,  but  then  I  Ihall  carry  it  away  with  me  at  the  end  of  the 
fervice ;  for  I  could  buy  it  at  the  fame  price  !"  Let  us  hope  that  the  order 
which  has  juft  emanated  from  the  Archbifhop  will  put  an  end  to  the  quan- 
tity of  profane  mufic  which  has  been  daily  increafmg,  to  the  great  forrovv  of 
true  Catholics. 

It  may  eajily  be  conceived  that  a  journal  with  Jiich  principles 
as  the  above,  would  direfi  its  attention  to  three  points  connefled 
with  the  prejent  jlate  of  the  Church  of  France — the  Jb-called 
miracle  of  La  Salette,  the  Bull  Ineffab'ilU^  and  the  Jubjlitution 
now  taking  place  in  Paris  and  other  diocejes  of  the  Roman  for 
the  Gallican  Mijjals  and  Breviaries.  The  two  former  JubjeSs 
are  Jo  intimately  connected  with  the  life — there  have  not  been 
wanting  thofe  who  have  whifpered  alfo  with  the  daath — of  the 
Abbe  Laborde,  that  a  Jhort  notice  of  that  di/tinguijhed  writer 
may  not  be  out  of  place. 

Jean-JoJ*eph  Laborde  was  born  at  Ledoure,  a  town  which 
was  ajlronghold  of  fo-called  Janjenijm  in  the  eighteenth  century, 
and  which  jeems  to  have  retained  the  jame  bias  in  the  pre/ent. 
Firjl  curate  of  S.  Mary  at  Auch,  and  then  incumbent  of  a 
country  parijh  in  the  fame  diocefe,  he  dijlinguijhed  himfelf 
by  his  *' Cenfure  of  Twenty-two  Propofitions  of  corrupt  Mora- 
lity, extrafted  from  the  Writings  of  a  modern  Author  :"  which 
**  modern  author,"  M.  GoujQTet — feeing  that  corrupted  morality 
is  no  objlacle  to  high  places — fubfequently  became,  what  he 
Jlill  is,  Cardinal-Archbijhop  of  Rheims.  For  this  cenfure  our 
author  was  compelled  by  his  own  diocefan,  the  Archbijhop  of 
Auch,  to  apologife  to  M.  Goujjet.  He  took  care,  however,  to 
do  fo  in  a  manner  pcrfcdly  intelligible  to  the  latter,  and  followed 


The  "  Miracle  "  of  La  Salette.  339 

up  his  firjl  work  with  three  dijcourjes  on  the  fubjeS  of  relaxed 
morals.  At  this  time  the  Abbe  Gueranger's  work,  "  Injlitutions 
Liturgiques,"  written  on  the  mojl  determined  Ultramontane  prin- 
ciples, was  exciting  great  interejl  in  France.  Laborde  com- 
posed in  reply  to  it  his  "  Lettres  Parijiennes,"  a  jecond  edition 
of  which  has  lately  appeared.  And,  as  the  quejlion  of  the  Im- 
maculate Conception  was  now  everywhere  dijcujjed  preparatory 
to  its  definition  as  an  article  of  faith,  our  writer  came  forward 
with  his  "  La  Croyance  a  I'lmmaculee  Conception  ne  pent 
devenir  un  dogme  de  foi,"  which  was  denounced  to  the  Congre- 
gation of  the  Index  by  Mons.  Lacroix.  The  condemnation 
which  followed,  injijled  on  by  the  Archbijhop,  but  conjlantly 
declared  by  the  priejl,  on  the  principles  of  Bojjiiet  and  Fleury, 
to  be  of  no  value  whatever  in  France,  led  to  the  retirement  of 
Laborde  from  his  dioceje  and  his  jettlement  at  Paris.  He  here 
occupied  himjelf  in  a  defence  of  the  Gallican  Church  againjl 
the  attacks  of  Count  Montalembert.  When  it  was  underjlood 
that  the  decree  exalting  the  dogma  of  the  Immaculate  Concep- 
tion into  an  article  of  faith  was  to  be  pronounced  in  Rome,  on 
the  fejlival  of  the  Conception,  1854,  our  author  was  despatched 
by  his  friends  to  memorialize  Pius  IX.  on  the  JubjeS.  On  his 
arrival  at  Rome,  he  was  arrejled  by  the  police,  detained  prijbner 
on  board  the  vejjel  S.  Pierre,  for  Jbme  days,  and  then  recon- 
dufted  to  France.  He  here  publijhed  an  interejling  relation 
of  his  journey  ;  and  employed  the  intervals  of  eaje  in  his  lajl 
jlcknejs  (which  almojl  immediately  attacked  him)  by  the  com- 
pojition  of  his  latejl  work,  "  Entretiens  fur  la  Salette."  At  his 
own  earnejl  dejire  he  was  taken  into  a  hojpital  for  the  poor, 
and  there,  after  having  received  the  lajl  Jacraments,  he  died  on 
the  1 6th  of  April,  1855,  in  the  fiftieth  year  of  his  age.  The 
mojl  atrocious  calumnies  were  promulgated  as  to  his  dying  mo- 
ments ;  but  the  friends  who  had  ajjijled  at  his  death-bed  came 
forward  in  the  pages  of  the  "  Obfervateur,"  and  did  jujlice  to 
an  end  which  worthily  crowned  a  life  Jpent  in  the  Jervice  of 
God. 

We  are  not  about  to  enter  into  a  dijcujjion  of  the  miracle 
of  La  Salette,  which  we  have  already  noticed  on  a  former  occa- 
jion.  The  Abbe  Laborde,  in  his  "  Entretiens  fur  la  Salette," 
demonjlrated,  as  far  as  it  is  pojjTible  to  prove  a  negative,  the 
utter  groundlejjhejs  and  incredibility  of  the  whole  relation.  He 
argues  that,  in  order  to  ejlablijh  a  miracle,  the  very  highejl 
degree  of  evidence  is  requijite ;  that  Canon  Law  forbids  the 
reception  of  any  evidence  before  an  ecclejiajlical  tribunal  with- 
out the  Jblemnity  of  an  oath  ;  and  that  the  fame  law  declares 
children  under  the  age  of  fourteen  incapable  of  taking  an  oath. 


340  The  "  Miracle  "  of  La  Salette. 

Of  the  two  Jb-called  witnejfes  of  the  apparition  of  the  BlejQTed 
Virgin,  Maximin  Giraud  was  only  eleven,  and  Fran^oije  Melanie 
Mathieu  was  not  fifteen.  He  goes  on  to  objerve  that  the  boy, 
terrified  when  he  jaw  the  conjequences  of  the  invention,  confejjed 
to  the  Cure  at  Arts  that  the  whole  was  a  fabrication.  He  fur- 
ther proceeds  to  demonjtrate,  from  the  words  put  into  the  mouth 
of  S.  Mary,  that  it  is  impojjible  to  accept  the  jlatement,  even 
were  the  degree  of  evidence  which  can  be  adduced  for  it  tenfold 
what  it  is.  Such  exprejflions  as  the  following,  for  example,  are 
dwelt  on  with  much  efiedt.  "  If  my  people  will  not  be  con- 
verted " — and  objerve  that  throughout  the  whole  of  Holy  Scrip- 
ture the  jblemn  exprejjlon,  my  people^  is  employed  by  GOD  alone 
— *'  I  jhall  be  obliged  to  allow  the  arm  of  my  Son  to  fall  upon 
*'  them ;  it  is  fo  mighty  and  ^o  heavy  that  I  can  hold  it  up  no 
*'  longer."  Or  again  :  "  /  have  given  you  jlx  days  in  which  to 
*'  work  ;  /  have  rejerved  the  Jeventh  unto  myfelf;  it  is  not  given 
"  up  to  me-,  it  is  this  which  makes  the  arm  of  my  Son  Jo  heavy.** 
He  comments,  as  might  be  expefied,  on  the  manifejl  fal/ehood, 
as  proved  by  the  event,  of  the  predidions  put  into  the  mouth  of 
the  apparition.  The  event  occurred  in  the  September  of  1846. 
The  words  were  :  "  The  potatoes  will  continue  to  rot,  and  this 
**  year  at  Chrijlmas  there  will  be  none.  Let  not  him  that  has 
*'  corn  jbw  it,  for  the  beajls  will  eat  it ;  and  that  which  comes 
**  into  ear,  will  become  dujl  when  j^ou  thrajh  it.  There  will  be 
**  a  great  famine.  Before  the  famine  comes,  children  under  the 
"  age  of  jeven  will  fall  into  convuljions,  and  will  die  in  the 
*•  hands  of  thoje  that  hold  them."  With  the  abundant  harvejl 
of  1847  before  his  eyes,  the  Abbe  Laborde  might  well  quote  the 
text,  "  When  a  prophet  jpeaketh  in  the  name  of  the  LORD,  if 
*'  the  thing  follow  not,  nor  come  to  pajs,  that  is  the  thing  which 
**  the  Lord  hath  not  fpoken,  but  the  prophet  hath  fpoken  it 
"  prejumptuoujly  ;  thou  jhalt  not  be  afraid  of  them."  How,  in 
the  face  of  thcje  fafts,  and  in  opposition  to  the  declaration  of  the 
two  prelates  mojl  interejted  in  the  miracle,  the  Archbijhop  of 
Lyons  and  the  Bijhop  of  Gap,  an  Englijh  Roman  Catholic 
bijhop  can  have  had  the  courage  to  publijli  an  account  of  his 
pilgrimage  to  La  Salette,  and  to  profcjs  his  unjhaken  faith  in  the 
occurrence,  is  certainly  a  phenomenon. 

We  devoted,  fome  time  ago,  a  conjidcrable  fpacc  to  the  dij"- 
cujfidn  of  the  quejlions  connected  with  the  doctrine  of  the  Im- 
maculate Conception ;  without  going  over  our  old  ground,  it 
may  not  be  without  intcrcjl  to  our  readers  if  we  notice  a  few  of 
the  fa^ts  connected  with  the  jubjequent  hijiory  of  the  Bull  In- 
effabUii.  The  Abbe  Labordc's  open  oppojltion  to  the  dogma, 
his  journey  to  Rome,  and  his  arrejt  there,  are  well  known.     His 


Father  Morgaez.  341 

"  Relation  et  Memoire  des  Oppojants  au  nouveau  Dogme  de 
"  rimmaculee  Conception,"  excited  deep  interejl  far  beyond  the 
limits  of  France.  One  of  the  mojl  remarkable  of  his  adherents 
was  the  Father  Morgaez,  a  Dominican,  and  theological  profejQTor 
at  the  Univerjity  of  Alcala.  In  a  letter  dated  December  19th, 
1855,  and  addrejjed  to  Monjieur  Laborde,  of  whoje  death  he  was 
not  then  aware,  the  Spanijh  divine  thus  exprejjes  himjelf.  After 
informing  his  correspondent  that  his  book,  under  the  title  of 
"  Doflrinal  Judgment  on  the  Pontifical  Decree  of  December  8th, 
"  1854,"  had  been  JiippreJJed  by  the  civil  authority,  and  that 
he  himjelf  was  in  danger  of  undergoing  the  treatment  due  to  a 
heretic,  he  continues  thus  : — 

Courage,  my  dear  fir;  let  us  confole  ourfelves  in  our  common  tribula- 
tions! we  fuffer  them  for  the  holy  Church  of  God,  againft  the  profane 
novelties  which  are  endeavoured  to  be  introduced  by  men,  whom  the  Apoftle 
has  defcribed  (2  Tim.  iii.),  and  who,  to  attain  their  end,  have  abufed  the 
fervent  piety,  fimplicity  and  devotion  of  the  holy  father  Pius  IX.  towards 
our  tender  mother  the  Virgin  Mary,  Mother  of  God.  Let  us  array  our- 
felves in  the  arms  of  our  warfare ;  they  are  not  carnal,  but  mighty  in  GoD  to 
overthrow  everything  that  is  oppofed  to  them ;  it  is  by  thefe  arms  that  we 
deftroy  human  reafonings,  and  everything  that  exalts  itfelf  with  pride 
againil  the  knowledge  of  GoD.  Let  us  be  rooted  and  grounded  in  the  faith, 
and  mighty  in  our  works,  fo  that  we  may  refute  every  doftrine  contrary  to 
that  which  the  holy  Fathers  and  their  fucceflbrs  have  tranfmitted  to  us  by  a 
perpetual,  conftant,  and  uninterrupted  fucceffion.  Let  us  oppofe  ourfelves 
like  a  wall  of  brafs  to  the  torrent  of  iniquity,  from  whatever  fide  it  comes. 
Let  us  not  permit  them  to  brand  with  herefy  the  do6lrine  of  the  holy 
Fathers  Ambrofe,  Auguftine,  John  Chryfoftom,  Eufebius  of  EmefTa,  Leo 
the  Great,  Gelafius,  Gregory  the  Greait,  Remigius,  Maximus,  Venerable 
Bede,  Anfelm,  Bernard,  Erardus,  bifliop  and  martyr,  Antony  of  Padua, 
Bernardin  of  Sienna, Thomas,  Vincent  Ferrier,  Antoninus,  John  Damafcene, 
Hugh  of  S.  Viftor,  and  numerous  theologians  of  the  ancient  fchool.  Let 
us  courageoufly  refift  the  innovators,  and  not  fuffer  them  to  torture,  under 
pretence  of  explaining,  the  clear  and  luminovis  opinions  of  the  holy  Fathers 
and  learned  men  whom  I  have  named.  Let  us  remain  firmly  attached  to  the 
chair  of  Peter  j  but  let  us  not  receive  blindly  everything  that  may  come 
from  Rome  ....  I  will  not  write  at  greater  length,  becaufe,  weakened  as 
I  am  by  age,  and  by  long  illnefs,  I  cannot  fpend  more  time  on  a  letter.  I 
a(k  one  thing  from  you,  my  dear  brother,  and  from  the  companions  of  our 
fufferings  and  affliftions,  that  you  would  remember  me  at  the  Altar  of  my 
Lord,  and  would  befeech  Jesus  Christ  to  fill  us  with  power  and  courage 
to  fight  His  battles.  I  would  alfo  afk  you,  if  it  be  poffible,  to  publifh  this 
letter  in  Latin  and  in  French. 

A  month  later  we  find  the  writer  thus  addrejjing  the  Editor  of 
the  "  Objervateur  Catholique  : " — 

You  know  that  I  have  written  a  work  on  the  fame  fubjeft  of  which  you 
treat,  and  on  the  fame  principles ;  the  Pontifical  Definition  of  December  8th, 
1854..  On  this  account  the  Ecclefiaftical  Vicar  of  this  Court  has  commenced 
proceedings  againft  me  :  they  were  begun,  he  faid,  in  order  that  the  Synodal 
examiners  of  Toledo  might  pronounce  judgment  on  my  writings.    This  took 


J42  Father  Morgaez. 

place  on  the  20th  November  laft.  The  14th  of  the  following  December,  I 
was  imprifoned  by  order  of  the  fame  vicar,  declared  fufpended  from  every 
facerdotal  fun6lion,  and  placed  under  the  guard  by  direftion  of  a  certain 
prieft  of  this  miflion  of  S.  Vincent  de  Paul.  I  am  told  that  the  prieft  in 
queftion,  though  wearing  the  habit  of  a  fecular  ecclefiaftic,  is  in  faft  a  Jefuit. 
Neither  my  age  of  fixty-fix  years,  nor  the  palfy,  from  which  I  have  fuffered 
for  four,  nor  the  cold  of  my  cell,  which  is  extremely  injurious  to  my  health, 
have  prevented  the  vicar  from  thus  {hutting  me  up.  The  damp  and  the 
cold  have  aggravated  my  complaint ;  I  requefted  to  be  carried  to  a  hofpital, 
or  if  that  could  not  be,  to  be  taken  to  a  real  prifon,  where  I  (hould  be  better 
off;  no  attention  has  been  paid  to  my  requeft,  and  I  have  received  no  anfwer. 
How  could  I  expeft  it  ? — fince  nowhere  elfe  could  I  be  fo  fecurely  puniftied, 
and  fo  completely  in  the  power  of  fpies,  as  in  this  houfe  ?  Here,  all  are 
fpies  and  watch  me ;  here,  I  can  neither  confefs  facramentally,  nor  receive 
the  fupport  of  the  blefled  Sacrament  of  the  Eucharift,  even  in  lay  commu- 
nion ;  here,  my  very  name  infpires  horror  ;  I  am  regarded  as  a  heretic,  a 
profane  perfon,  a  blafphemer,  a  facrilegious  prieft  j  here,  as  everywhere  elfe, 
I  am  reviled  before  an  ignorant  people,  and  in  religious  houfes.  If  you  aflc 
what  is  the  foundation  for  their  attacks,  they  will  only  fay  that  the  Pope, 
who  is  infallible,  has  promulgated  a  definition  to  which  an  entire  obedience 
is  due.  They  affirm  that  if  he  were  to  command  the  magiftrates  to  put 
Father  Morgaez  to  death,  they  are  bound  to  do  fo,  under  pain  of  rebellion 
againft  the  Church  of  God.  ...  It  is  now  three  months  fince  my  work 
was  fent  to  the  Synodal  judges  at  Toledo.  No  judgment  has  been  given, 
no  fentence  has  been  pronounced,  and  yet  the  Clergy  cry  out  with  all  their 
ftrength,  that  I  am  a  heretic  worthy  of  the  fagot  and  the  flames.  .  .  . 
Would  to  God  that  when  a  prieft  of  my  order  attacked  me  from  the  pulpit, 
and  endeavoured  to  hound  on  his  auditors  againft  me,  my  life  had  been 
facrificed.  I  forefee  that  at  my  laft  hour  the  facraments  of  the  Church  will 
be  refufed  me,  and  that  my  body  will  not  be  buried  in  confecrated  ground. 
.  .  .  AfTiftme  with  your  prayers,  and  befeech  God  to  preferve  me  from  the 
teeth  of  the  lions  who  furround  and  watch  me  continually. 

Another  letter,  equally  touching,  but  which  we  forbear  to 
quote,  jince  it  has  already  appeared  in  a  contemporary  journal, 
was  addrejjed  by  Father  Morgaez  to  the  editors  of  the  "  Objer- 
vateur."  In  the  mean  time,  he  had  the  Jatisfafiion  of  receiving 
a  communication  from  four  Italian  priejls,  which  mujl  have  been 
a  great  conjblation  to  the  brave  old  man.  It,  as  well  as  his  re- 
ply, have  been  printed  in  the  "  Correfpondence  of  the  ConfejQTors 
of  the  Faith,"  which  jlands  on  our  lijl.  After  Jpeaking  of  the 
labours  and  (to  human  eyes)  premature  death  of  Laborde,  they 
thus  continue : — 

Befides  the  prieft  Laborde,  of  whom  we  have  fpoken  with  praife,  four 
priefts  of  Pavia  oppofed  the  Definition  of  the  8th  of  December,  1854,  de- 
clared to  their  own  biftiop  that  the  dogma  of  the  Immaculate  Conception 
was  quite  new,  and  contradiftory  to  apoftolical  tradition  ;  further,  that  the 
definition  had  been  promulgated  againft  all  the  laws  and  canons  of  the 
Church  ;  fo  that,  bearing  upon  its  face  the  mark  of  its  condemnation,  the 
divine  promifes  could  not  be  applied  to  it.  Thefe  priefts,  if  you  wifli  to 
know  tnem — if  not  perfonaily,  at  Icaft  by  name  and  in  charity — are  none 
other  than  ourfelves,  unworthy  and  finners,  who  defire  to  be  united  to  you 


Correfpondence  of  the  Confejfors.  343 

in  the  bonds  of  the  Holy  Spirit.  The  third  day  after  the  publication  of  the 
bull,  that  is  to  fay,  the  12th  of  February  laft  year,  we  prefented  an  a6l  of  op- 
pofition  to  our  bifhop,  who,  without  examination  or  judgment,  wrote  to  us 
that  we  were  under  the  greater  excommunication,  pronounced  againft  us  by 
the  letters  apoftolical,  and  fufpended  us  from  all  prieftly  funftions  ;  we  are 
ftill  under  this  fentence,  and  doubtlefs  Ihall  be  till  our  death.  Neverthelefs, 
though  we  were  prevented,  on  account  of  the  misfortune  of  the  times,  from 
caufing  our  a6l  of  oppofition  to  be  printed,  God  took,  care  that  it  (hould  be 
divulged,  through  the  French  and  Italian  journals  ;  and,  through  fear  that 
it  (hould  not  be  hereafter  known,  Perrone  has  confecrated  its  memory  by  blam- 
ing our  oppofition  in  the  thefis  of  the  new  dogma  which  he  has  added  lately 
to  his  theology. 

At  the  end  of  laft  year  Athanafius  Donetti,  native  of  the  Swifs  moun- 
tains, formerly  a  diftinguiflied  profeflbr  of  the  feminary  of  Pavia,  and  curate 
in  this  city,  remarkable  for  his  fcience  and  eloquence,  has  publiftied  a  work 
to  which  he  has  attached  his  name  ;  in  it  he  has  oppofed  the  definition  as 
contrary  to  right,  and  proved  the  perverfity  of  the  new  dogma,  with  in- 
vincible reafoning,  and  in  an  energetic  ftyle. 

Finally,  Spain  has  alfo  given  her  tribute,  and  it  is  not  fmall,  with  regard 
to  the  difficulties  of  the  times  ;  for  it  has  furnilhed  from  the  laity  a  young 
advocate  whom  you  have  mentioned  in  your  letters,  and  among  the  priefts — 
you,  who  fhow  invincible  courage.  But  you,  illuftrious  confeflbr,  furpafs 
the  reft  by  enduring  fuch  (hameful  treatment  for  the  truth ;  indeed,  words 
and  reafonings  are  of  little  ufe  to  enkindle  faith  in  the  hearts  of  men,  if  the 
divine  grace  of  the  Holy  Spirit  does  not  come  to  help  and  enliven  them ;  but 
this  grace  rather  works  by  means  of  tribulations  and  facrifices.  For  our  Re- 
deemer and  our  Chief  has  redeemed  the  world  by  His  crofs  and  by  His  death  ; 
and  it  was  neceflary  that  the  grain  of  wheat  fown  in  the  earth  ftiould  die, 
that  it  might  yield,  in  all  the  world,  an  abundant  harveft.  A  fimilar  fate  is 
referved  to  His  members  ;  thus,  thofe  who  are  chofen  by  the  grace  of  God 
to  preach  the  Gofpel  will  not  reap  in  joy,  if  they  fow  not  in  tears ;  they  will 
not  carry  their  (heaves  rejoicing,  if  they  have  not  planted  the  feed  of  truth 
with  tears. 

The  merciful  God  has  given  you  the  better  part,  that  of  fuffering ;  the 
more  painful  the  torments  you  endure  for  the  glory  of  His  Name,  the  more 
excellent  are  they;  you  are  made  a  fpeftacle  unto  the  world,  unto  angels,  and 
to  men.  You  are  truly  happy,  who  are  perfecuted  for  the  fake  ot  juftice  ! 
The  eyes  of  all  the  faints  are  turned  towards  you ;  they  contemplate  the 
battles  of  the  Lord,  and  the  glorious  viftories  which  they  obtain  through 
you,  againft  the  enemies  of  the  truth.  A  thoufand  and  thoufand  times 
blefled !  you  reprefent  to  our  eyes  the  troop  of  the  ancient  confeflbrs  of  the 
faith  ;  and  in  you  the  army  of  martyrs  reckons  a  new  foldier — that  army  that 
fliall  fight  for  the  faith  till  the  time  of  Antichrift. 

Take  courage,  then,  courageous  champion  of  Christ,  and  let  not  adver- 
fity  abate  your  ftrength  of  foul.  Strengthen  yourfelf  in  the  Lord,  and  be 
full  of  vigour  J  hold  that  thou  haft,  for  it  is  he  who  ftiall  perfevere  unto  the 
end  that  will  be  faved.  And  if  Satan,  our  enemy,  goeth  about  like  a  roaring 
lion,  feeking  to  devour  you,  refift  him  with  the  ftrength  which  faith  gives 
you,  cafting  all  your  care  upon  GoD,  Who  careth  for  you;  as  Christ  has 
taught,  repel  all  the  temptations  of  the  enemy,  and  ftrengthen  yourfelf  by 
the  word  of  God.  If  they  will  not  hear  your  confeflion,  you  need  not  lay  it 
to  heart,  fince  they  thus  aft  from  hatred  to  the  tnith  ;  if  the  martyr-catechu- 
mens were  purified  by  their  own  blood,  you  who  confefs  Jesus  Christ  and  His 
Word  before  men,  will  be  acknowledged  by  Him  before  His  Father  and 
before  His  angels.  Are  you  forbidden  to  fay  mais  ?  You  are  yourfelf  the 
facrifice,  and  the  altar  upon  which  Christ  is  facrificed  to  God  His  Father, 


344  Tenca,  Grignani,  Parana,  Aloyftus. 

fince  you  fill  up  in  your  body  for  the  Church  that  which  is  behindhand  in  His 
fufFerings.  Are  you  not  even  confoled  by  lay  communion  ?  Have  confidence, 
brother,  in  the  Lord  your  God,  Who  gives  the  hidden  manna  to  him 
that  overcometh,  and  who  fatisfies  with  the  invifible  food  of  angels  thofe  who, 
for  not  confenting  to  impiety,  are  deprived  of  His  body  and  blood,  which 
are  our  greateft  confoJation  in  this  exile.  You  fear,  perhaps,  the  being  de- 
prived of  all  help  in  the  laft  combat  with  death  ;  but  remember  Christ  dying 
upon  the  crofs,  forfaken  by  His  Father ;  and  thus,  if  men  forfake  you,  you 
will  fay  with  greater  confidence,  "Lord,  into  Thy  hands  I  commend  my 
fpirit."  Finally,  be  not  troubled  about  your  burial,  when  you  have  before 
your  eyes  the  examples  of  fo  many  martyrs  whofe  bodies,  caft  into  the  high- 
ways, have  been  torn  to  pieces  by  birds  of  prey,  or  burnt.  .  .  . 

If  you  wilh  to  know  with  certainty  the  remainder  of  what  has  happened 
to  us,  and  which  concerns  us,  we  will  willingly  relate  it  to  you. 

At  the  approach  of  Eafter  we  addreffed  a  refpedful  letter  to  our  bi(hop, 
to  pray  him  at  leaft  to  allow  us  lay  communion,  and  to  have  at  leaft  pity 
upon  one  among  us,  who  was  dangeroufly  ill,  and  who  ardently  defired  to 
receive  the  holy  Eucharift.  The  bifhop  refufed  us  becaufe  we  would  not 
betray  the  truth.  The  fick  man  afterwards  felt  a  little  better,  and  lingered 
during  a  year  a  life  of  wearinefs  and  fuffering,  defiring  to  die  and  to  be  with 
Christ  ;  but  now  his  illnefsis  increafed,  and  he  is  on  his  bed  as  upon  an  altar, 
offering  his  facrifice  to  GOD,  and  preparing  himfelf  to  go  to  his  Lord  with 
great  truft,  becaufe  of  the  teftimony  he  has  given  to  the  truth.  Remember 
him  in  your  prayers. 

Twice  our  bifliop  has  propofed  a  conference  to  difcufs  the  queftion,  and 
twice  has  put  it  off,  becaufe  we  laid  down  fuch  conditions  that  the  truth 
might  incur  no  danger,  and  that  the  vidtory  might  be  evidently  proved 
whichever  fide  it  might  be. 

Among  the  priefts  of  our  country  (we  fpeak  particularly  of  our  own  and 
a  neighbouring  diocefe)  there  are  few  who  believe  in  their  hearts  the  dogma 
of  the  Immaculate  Conception  of  the  Bleffed  Virgin  ;  the  greater  part,  before 
the  definition,  openly  detefted  it ;  but  afterwards,  in  prefence  of  the  danger, 
they  have  obeyed  the  orders  which  they  have  received,  from  different  motives. 
Some  rejected,  at  leaft  apparently,  the  opinion  which  they  had  formerly  fup- 
ported,  and  faid  that  they  were  convinced  by  the  authority  of  the  univerfal 
Church,  and  that  they  did  not  wifh  to  riik  their  falvation  by  refufing  to  obey 
It.  The  greater  number,  privately  rejefting  the  dogma,  refpeft  it  m  public 
and  in  the  Church,  fo  that  the  great  multitude  or  the  faithful  are  led  b^ 
them  into  this  hypocrify.  A  very  fmall  number  regret  having  afled  in  this 
manner  j  but,  through  weaknefs,  they  cannot  raife  themfelves  from  their  fall. 
Finally,  fome,  an  extremely  fmall  number,  among  thofe  who  have  no  public 
miniftry  to  fulfil,  have  not  foiled  their  robes ;  they  lament  the  filence  which 
is  impofed  upon  them  ;  they  pray  God  to  come  to  their  aid  if  they  fhould 
one  day  be  called  to  bear  witnefs  to  the  tinith. 

The  faithful  are  divided  into  two  parties.  The  one  having  the  ap- 
pearance of  piety,  but  denying  it  in  reality,  blindly  embrace  the  pontifical 
dogma,  refufe  to  inftrudt  themfelves  about  it,  and  hold  us  in  abomination  as 
heretics.  Others  arc  neither  cold  nor  hot,  but  lukewarm ;  therefore  they 
either  ridicule  the  dogma,  or  they  take  no  more  intereft  in  it  than  in  the  reft 
of  religion.  Ncverthelefs,  through  the  grace  of  God,  there  are  ftill  fome 
among  the  laity — a  very  fmall  number,  we  muft  fay — who  ferve  God  in 
fpirit  and  in  truth  ;  thefe  deteft  the  perverfe  dogma,  and  are  ready  for  any- 
thing. We  can  alfo  mention  feveral  women,  who,  preffed  by  necefliity, 
have  engaged  in  the  combat  againft  the  enemy  with  manly  courage,  and  who 
for  feveral  months  have  been  deprived  of  ConfeHion  and  the  Eucharift. 


Suhjlitution  of  Roman  for  Gallican  Office  Books.    345 

Alphonfe  Tenca,  prieft,  aged  fifty-two  years,  latterly  fpiritual  direflor 
in  the  houl'e  of  the  Jeunes-Orphelines.     I  fign  on  my  bed  of  fuffering. 

Jofeph  Grignani,  prieft,  aged  forty-fix  years,  lately  chaplain  in  the  fame 
houfe. 

Jofeph  Parona,  prieft,  aged  forty-feven  years,  formerly  direftorof  ftudies 
in  the  epifcopal  feminary,  and  in  the  laft  place  fpiritual  direflor  in  the  pious 
retreat  of  penitent  women  commonly  called  the  Houfe  of  S.  Margaret. 

Aloyfius,  prieft,  aged  thirty-one  years. 
Pavia,  February  27,  1856. 

But  a  far  more  important  tejlimony  to  the  ancient  doSrine  has 
been  put  forward  by  that  persecuted  but  mojl  courageous  Church 
of  Holland,  to  which  we  have  on  more  than  one  occajion  called 
the  attention  of  our  readers.  It  is  printed  in  the  "  Objervateur'* 
of  September  the  ijl,  1856.* 

The  third  controverjy  which  has  been  principally  dijcujjed  in 
the  pages  of  the  "  Ob/ervateur,"  isthat  of  the  Jubjlitution  of  the 
Roman  for  the  Gallican  office  books.  It  is  well  known  that  the 
Archbijhop  of  Paris  has  injlituted  a  commijjion,  which  at  the  pre- 
jent  moment  is  preparing  the  Breviary  about  to  be  adopted  in 
that  dioceje,  by  the  addition  of  a  Proper  of  Saints,  and  Jiich  other 
modifications  as  local  circumjlances  may  necejjarily  require.  It 
is  to  this  jubjeft,aswe  have  feen,  that  the  "  Lettres  Parijiennes" 
of  Laborde  referred.  J[n  the  jeventeenth  and  eighteenth  centuries 
almojl  every  dioceje  in  France,  following  the  example  of  that  of 
Paris,  introduced  its  own  offices  :  all  varying  more  or  lejs  from 
each  other, but  all  bafed  on  the  fame  grand  principles,  the  expuljion 
of  uncertain  legends,  the  appointment  of  a  far  larger  number  of 
Scriptural  lejjbns,  the  regular  and  equal  weekly  recitation  of  the 
whole  PJalter,  the  jeleflion  of  Invitatories,  Antiphons,  and  Re- 
Jponjes,  Jo  far  as  might  be,  from  the  words  of  Scripture  alone,  and 
the  Jubjlitution  of  modern  hymns,  chiefly  the  work  of  Santeuil, 
(better  known  by  his  Latinijed  name  of  Santolius  Vi6lorinus)  and 
Coffin,  for  the  more  ancient  compojitions  of  the  Roman  Breviary. 
The  modern  Gallican  Breviaries  have  been  attacked  mojl 
vigoroujly  by  Dom  Gueranger,  who  of  courfe  finds  Janjenijm  in 
them  everywhere ;  and  who  makes  the  mojl  of  the  undoubted 
jlips  and  heterodox  lines,  Juch  as, 

Jesu  Redemptor  plurlum, 

injleadofthe  Church's 

Jesu  Redemptor  omnium, 

which  may  here  and  there  be  dijcovered  in  them.     But  it  cannot 

*  [I  had  tranflated  it  here  ;  but  I  have  fmce  given  it  at  length  in  my 
"  Hiftoi-y  of  the  fo-called  Janfenift  Church  of  Holland,"  pp.  374 — 378,  and 
therefore  will  not  repeat  it  in  this  place.] 


346    Suhjiitution  of  Roman  for  Gallic  an  Office  Books. 

be  denied  that  the  manner  in  which  their  rejponjes,  and  ejpecially 
thoje  of  the  threeleading  Breviaries — Paris,  Rouen,  and  Amiens 
— bring  together  the  Old  and  New  Tejlament,  illujlrating  one 
from  the  other,  and  thus  throwing  new  light  on  both,  is  marvel- 
loujly  beautiful.  Neither  can  it  be  denied  that  many  of  the  in- 
conveniences injeparable  from  the  Roman  divijion  of  the  PJalter, 
and  the  praSical  corruptions  to  which  it  has  given  rije,  have  been 
entirely  avoided.  But  it  is  impojjible  to  go  entirely  with  Laborde 
and  the  Galilean  party,  in  their  preference  of  the  more  modern 
form.  In  one  point  on  which  they  lay  great  Jlrejs,  the  hymns, 
tho/e  of  Rome,  reformed,  or  rather  deformed  as  they  were  under 
Pope  Urban  VIII,  are  Jlill  every  way  Juperior  to  the  pretty  com- 
pojitions  of  French  literati  in  the  Jeventeenth  and  eighteenth  cen- 
turies :  and  there  is  often  a  depth  of  meaning  in  Jbme  of  the  re- 
je6?ed  antiphons  and  invitatories,  ill  compenjated  by  the  more 
commonplace,  if  aljb  clearer,  pajjages  of  the  later  books. 

The  "  Lettres  Parijlennes"  are  eighteen  in  number.  The 
firjl  two  are  occupied  with  the  general  plan  of  the  work  :  in  the 
third,  the  inconveniences  of  the  weekly  office  in  the  Roman  ritual 
are  pointed  out.  It  is  Jhown  that  while,  on  the  one  hand,  the 
ordinary  Sunday  has  eighteen  pjalms,  and  the  ordinary  week- 
day twelve,  at  matins,  every  jaint's-day  above  ?ijimple  has  but 
nine,  and  thoJe  Jeleded  are  from  among  the  Jhortejl  in  the  Pjalter.  i 
Hence,  as  might  naturally  be  expefted,  the  wijh  to  Jhorten  the  1 
Jervice  has  Jo  completely  overloaded  the  calendar  with  doubles 
and  Jemi-doubles,  that  the  Ferial  Pjalms  have  Jcarcely  ever  a 
chance  of  being  recited.     "It   is  eajier,"  Jays  Laborde,  "on  a 

*  week-day  to  recite  nine  very  Jhort  pjalms,  varied  with  as  many 

*  lejjons,  aljb  very  Jhort,  than  to  repeat  at  a  Jingle  breath  twelve 

*  pjalms,  without  paufe,  at  the  rijk  of  lighting  on  Juch  an  one 
•as  the  89th,  the  78th,  the  104th,  105th,  io6th,  107th.     We 

*  have,"  he  continues,  "  a  guarantee  for  this  which  cannot  be 

*  Jujpefled,  Dom  Gueranger.     After  having  Jpoken  of  the  fej"- 

*  tivals  of  Saints,  which  they  began  again  to  add  to  the  Bre- 
'  viary  Jbon  after  the  reform,  he  thus  exprejfes  himjelf :  *  Cle- 
'  ment  X.  may  be  regarded  as  the  author  of  a  true  liturgical 

*  revolution.   Until  his  time,  new  doubles  had  not  been  admitted 

*  except  with  moderation,  in  order  to  Jave  the  prerogative  of 

*  Sunday ;  femi-doubles  aljb  had  only  been  created  in  a  very 
'Jmall  number.'  This  then  was  the  Jpirit  before  the  time  of 
'  Clement  X  ;  that  is  to  fay,  the  fpirit  of  the  Council  of  Trent, 

*  which  had  maintained  itjelf  notwithjlanding  the  blows  which 
'  it  had  already  received.  It  is  clear  as  the  day  that  the  Jpirit 
'  to  which  France  has  been  more  faithful  than  any  other  Church 
^  has  prejided  over  our  Breviaries. 


The  "  Lettres  Parifiennes.''*  347 

"It  is,  then,  under  Clement  X.  that  the  Roman  Breviary 
*'  began  to  deviate  from  the  principle  of  the  reformation  ordained 
"  at  Trent,  and  it  has  not  ceajed  to  deviate  Jlill  further  from  it.* 
"  The  Jame  Dom  Gueranger  agrees  with  this,  in  continuing 
♦'thus  on  the  Jubjedi  of  the  fame  pope  : — *  This  pope,'  Jays  he, 
"  ♦  derogated  from  this  rule  in  Juch  a  marked  manner,  that  after 
"  him  the  greater  part  of  the  ejlablijhed  offices  had  the  double  rite  : 
"which  has  definitely  changed  the  character  of  the  Roman 
"  Calendar.'  That  is  to  Jay,  the  Roman  Breviary  has,  in  this 
"  rejpeil,  fallen  again  into  the  Jame  abuje  in  which  it  was  before 
"  the  Council  of  Trent,  and  Jlands  in  need  of  the  Jame  reforma- 
**  tion.  The  weekly  office  is  in  the  printed  books,  and  that  is 
"  all.  They  never  uje  it,  or  Jcarcely  ever  ;  and  by  this  they 
"  negleft  the  injlitution  of  the  ancient  Fathers,  and  the  prac- 
"  tices  of  every  age  Jince  the  firjl  centuries,  to  fay  the  whole  of 
"  the  Pfalter  once  a-week.  The  words  of  Cardinal  Quignon, 
"by  which  he  proved  the  necejjity  of  reforming  the  Bre- 
*'  viary  at  the  end  of  the  fifteenth  century,  are  as  true  of  our 
"  time  as  they  were  then  :  *  Some  Pfalms,'  fays  he,  ♦  were  ap- 
"  pointed  for  every  day  of  the  week  ;  the  greater  part  of  the 
"  time  they  are  of  no  ufe.  Some  of  them  only  are  repeated 
"  through  the  year.'  There  are  fifty  of  thejhortejl  of  them  which 
"  are  repeated  incejfantly,  and  one  hundred  of  the  mojl  beautiful 
**  which  are  never  faid.  /  know  fome  places  where  they  have 
*'  made  the  bookbinder  leave  the  Ferial  Pfalter  out  of  new  Bre- 
**  viaries  in  order  to  diminijh  the  weight  of  the  volume." 

But  after  all,  this  expedient  of  replacing  the  Ferial  by  Proper 
Pfalms  does  not  always  apply,  and  at  prefent,  at  leajl,  there  are 
many  days  in  which  the  twelve  which  Jland  in  the  Breviary  mujl 
Jlill  be  recited.  Other  expedients  have  therefore  been  devifed 
to  obviate  this  neceJJity.  On  the  Thurfday,  when  in  the  regular 
courfe  the  78th  Pfalm,  with  its  feventy-three  verfes,  would  occur, 
the  office  of  devotion  in  honour  of  the  Blejfed  Sacrament  enables 
the  Roman  priejls  to  acquit  themfelves  of  their  duty  with  the  re- 
citation of  but  nine  Jhort  pfalms.  The  Office  of  the  BleJJed 
Virgin  ferves  the  fame  turn  on  the  Saturday.  But  even  all  this 
will  not,  it  feems,  anfwer  the  purpofe  in  France.  Pius  V.  had 
regulated  that  the  Sundays  of  Advent  and  thofe  from  Septua- 
gefima  till  Eajler,  Jhould  yield,  under  no  circumjlances,  to  any 
feajl  whatfoever,  except  in  fome  particular  cafes  to  that  of  the 
patron  faint  if  it  occurred.  Here,  then,  are  thirteen  Sundays — 
jujl  a  quarter  of  the  whole — in  which  the  whole  Dominical  Office, 
with  its  eighteen  pfalms,  muJl,  one  Jhould  fay,  be  recited.     But 

*  We  muft  except  the  Pontifical  of  Benedift  XIV.— Editor's  note. 


348  Archbijhop  Sibour. 

it  IS  not  ^o.  The  Bijhop  of  Gap,  in  his  pajloral  for  the  ejlab- 
lijhment  of  the  Roman  Office  in  his  dioceje,  adually  promijes  his 
priejls  that  they  jhall  have  leave  to  omit  nine  of  the  eighteen 
pjalms,  if  they  will  accept  the  new  Breviary  in  other  particulars. 
"  Thus  modified,"  jays  he,  "  the  Roman  will  not  be  longer  than 
the  Gapaneje  Breviary."  "  But  then,"  ajks  Laborde,  "  would  it 
*'  not  have  been  more  jimple  to  continue  the  Gapaneje  Office, 
*'  than  to  fay  the  Roman  Office  in  the  Gapaneje  fajhion  ?" 

The  tenth  letter  is  occupied  by  the  falje  legends  which,  not- 
withjlanding  its  reform  by  Pius  V,  havej^ill  retained  their  place 
in  the  Roman  Office.  The  fable  about  S.  Clement,  notorioujly 
given  up  by  all  good  critics,  and  called  by  Tillemont  a  *' jlupid 
and  ridiculous  jlory,"  has  its  place  in  the  LejjTons  for  the  23rd  of 
November,  where  we  are  informed  that  on  that  day  the  jea 
annually  retires  from  the  coajl  of  the  Crimea  for  the  jpace  of  a 
week,  in  order  to  uncover  the  tomb  of  the  jaint.  In  like  manner, 
the  Lejjbns  for  Pope  S.  Marcellinus  affirm,  contrary  to  all  hij"- 
torical  evidence,  that  he  apojlatized  ;  thoje  for  S.  Marcellus,  that 
in  the  perjecution  of  Maxentius  (which  perjecution  never  had 
any  exijlence),  he  was  reduced  to  take  the  charge  of  a  jlable  ; 
and  thofe  for  S.  Sylvejler  repeat  the  exploded  fable  of  the  leprojy 
and  miraculous  cure  of  Conjlantine. 

M.  Laborde  did  not  live  to  Jee  the  grand  objeS  of  the  Ultra- 
montane party  accomplijhed  in  the  jubjlitution  of  the  Roman 
Breviary  for  that  of  the  Dioceje  of  Paris.  It  was  not  to  be  ex- 
pefted  that  his  furviving  friends  could  allow  the  mandement  of 
Archbijhop  Sibour  to  pajs  without  notice ;  accordingly,  there  is  a 
very  able  critique  in  the  "  Objervateur"  on  that  document : — 

"  The  moment  appears  to  have  come,"  fays  the  Archbiftiop,  "  to  re- 
eftabllfh  the  Roman  Liturgy  in  this  large  Diocefe. " 

To  re-eflahlijli  it,  it  muft  have  been  formerly  eftablifhed  there,  as  we 
have  already  remarked  ;  the  Archbifhop  takes  it  for  granted  ;  but  his  Grace 
is  deceived  upon  this  point.  The  Roman  Liturgy  has  never  been  admitted 
into  the  Diocefe  of  Paris.  At  the  beginning  of  the  feventeenth  century, 
one  of  the  Gondys,  who  wiflied  to  be  cardinal  and  to  pleafe  the  court  of 
Rome,  thought  of  eftablifliing  it,  indead  of  reforming  that  of  his  Diocefe 
according  to  the  fpirit  of  the  Council  of  Trent.  But  he  met  with  fo  lively 
an  oppofition  in  his  clergy  that  he  was  obliged  to  renounce  his  proje6l. 

The  time  is  come,  according  to  his  lordfhip,  to  tighten^  by  the  Roman 
Liturgy,  the  hands  of  unity. 

Thefe  words  are  a  conceflion  to  the  unfortunate  idea  put  forth  by  our 
modern  Ultramontanes,  who  make  unity  to  confift  in  things  which  do  not 
at  all  concern  it.  Never,  in  the  Church  of  Jesus  Christ  nas  it  been  con- 
fidered  as  a  gain  to  abandon  local  cuftoms  and  traditions.  The  Church, 
deftined  to  vifit  the  whole  world,  and  to  enlighten  it  with  the  Divine  light, 
fuits  all  nations,  fo  different  in  manners  and  language,  precifcly  on  account 
of  this  legitimate  diverfity  of  its  liturgies  and  difcipline,  which  renders  pol- 
fible  the  adoption  of  Chriftianity  by  nations,  which  would  always  be  utterly 


Pavilion  of  Aleth.  '        349 

alienated,  if  there  were  no  means  of  facilitating  the  praftice  of  her  precepts, 
and  if  the  faith  had  not,  by  prayer  or  liturgy,  an  expreffion  in  keeping  with 
the  nature  of  their  charadler.  To  attack  the  diverlity  of  liturgies  or  difci- 
pline  as  lefs  conformable  to  unity,  that  is  to  fay,  as  near  fchifm,  is  to  attack 
indireftly  the  true  unity  of  the  Church, — is  to  give  reafon  to  believe,  that 
Chriftianity,  according  to  the  fyftem  of  Montefquieu,  is  impoflible  for  certain 
people,  or,  which  comes  to  the  fame  thing,  that  the  Church  cannot  obtain 
Catholicity,  which  is,  neverthelefs,  one  of  its  effential  and  fundamental  attri- 
butes. 

It  is  now  time  that  we  Jhould  turn  to  one  or  two  of.  the  more 
Jalient  points  of  the  Abbe  Guettee's  hijlory.  We  have,  on 
Jeveral  previous  occajions,  directed  the  attention  of  our  readers  to 
Jeveral  points  of  importance  in  the  hijlory  of  the  Gallican  Church. 
We  will  follow  her  new  hijlorian  in  his  account  of  one  of  the 
mojl  remarkable  epochs  ofher  exijlence — the  adoption  of  the  four 
celebrated  Articles  of  1682, 

It  was  during  the  brief  interval  of  the  Peace  of  Clement  IX. 
that  the  extraordinary  controverjy  broke  out  which,  for  a  moment, 
united  the  Jejiiits  with  the  Ultra-Gallicans  and  with  Louis  XIV, 
while  it  linked  the  Pope  in  cloje  alliance  with  the  Jchool  of  Port 
Royal,  or  thefo-calledjanfenijl  Bijhops.  At  the  epoch  of  the  Con- 
cordat, the  kings  of  France  had  claimed  and  obtained  certain  rights 
of  prejentation,  in  contravention  of  the  previous  regime^  over  the 
greater  part  of  the  Gallican  diocejes.  The  rights  of  jbme  were 
Jlill  preserved  inta6i,  and  among  theje  were  the  churches  of  Lan- 
guedoc.  In  1673,  Louis  XIV,  then  in  the  height  of  his  power, 
rejblved  to  bring  the  whole  of  his  kingdom  under  the  Jame  rules. 
The  greater  part  of  the  prelates  were  too  well  bred — to  Jay 
nothing  of  their  pojjlble  expectations  of  richer  Jees  or  archbijhop- 
rics — to  oppoje  the  Jlightejl  difficulties  to  the  will  of  the  Jbvereign  ; 
but  it  Jo  happened  that  there  were  two,  and  they  previoujly  JuJ"- 
pefted  of  Janjenijm — Pavilion,  Bijhop  of  Aleth,  and  Caulet,  of 
Pamiers — who  were  made  of  different  JlufF,  and  determined  to 
defend  the  rights  of  their  reJpeClive  Churches  at  whatever  cojl. 
The  dijpute  broke  out  in  1675.  Louis  XIV.  in  that  year  pre- 
fented  a  clerk  to  a  benefice  in  the  diocefe  of  Aleth,  to  which  his 
predecejjbrs  had  preferred  no  claim  of  prejentation.  Pavilion 
appealed  to  the  ajjembly  of  the  clergy,  then  in  adual  JeJJion,  and 
demanded  their  ajjijlance  in  the  defence  of  his  rights.  That 
fynod,  with  a  prudent  regard  to  temporal  conjequences,  replied 
that  the  matter  was  too  weighty  for  its  own  decijion,  and  thus 
virtually  left  it  in  the  hands  of  De  Harlai,  Archbijhop  of  Paris, 
a  man  whoje  ambition  and  love  of  pleafure  were  about  equal.  It 
fo  happened  that,  at  the  fame  time,  Caulet  had  occajion  to  vijit 
Paris  as  deputy  from  the  ejlates  of  Foix,  of  which  he  was,  ex 
officioy  prejident.    The  Jejiiit  party,  by  whom  the  king  was  Jur- 


350  Caulet  of  P amiers : 

rounded,  and  who  had  already  been  informed  of  his  dijpojltions, 
founded  him  as  to  his  agreement  or  non-agreement  with  the 
Bijhop  of  Aleth  ;  and  Pere  de  la  Chai/e,  the  ConfeJJbr  of  Louis 
XIV,  demanded  formally  whether  he  were  willing  to  acquiejce 
in  the  new  claims  which  the  king's  declaration  had  put  forth. 
Caulet  boldly  declared  his  jentiments,  and,  having  completed  the 
bujinejs  which  had  called  him  to  Paris,  returned  into  Languedoc 
Ajjembling  his  chapter,  and  forefeeing  the  jlorm  which  was  about 
to  burjl  over  him,  it  is  jaid  that,  after  Jlating  the  full  details  of 
his  condud,  he  addrejjed  his  canons  in  the  words  of  our  LORD, 
**  Are  ye  able  to  drink  of  the  cup  that  I  Jhall  drink  of?"  and 
that  they  replied  without  one  dijjentient  voice,  "  We  are  able." 
He  then,  in  his  own  name  as  well  as  theirs,  addrejjed  a  letter  to 
Fere  de  la  Chaije,  in  which  he  informed  the  favourite  that  neither 
his  own  conscience  nor  that  of  his  chapter  would  allow  him  to 
Jubfcribe  to  the  king's  mandate. 

In  the  meantime,  Pavilion,  encouraged  by  his  brother  prelate, 
had  Jujpended,  ipfo  fa£fo^  the  nominee  of  Louis  XIV.  and  all 
thoje  who  took  any  part  in  his  induflion.  The  Parliament  of 
Paris  condemned  his  jentence  to  be  burnt ;  on  which  the  bijhop 
appealed  to  Rome,  and  Pont-chateau,  one  of  the  mojl  illujlrious 
dijciples  of  Port  Royal,  was  dejpatched  to  inform  Innocent  XI. 
orally  of  the  Jlate  of  the  caje.  By  that  pontiff  he  was  received 
with  the  highejl  marks  of  dijlinftion ;  and  was  curioujly  and 
minutely  interrogated  as  to  the  health,  habits,  and  diocejan  in- 
Jlitutions  of  the  Bijhop  of  Aleth,  whofe  ajceticijm  in  a  dijjblute 
age  had  been  the  wonder  of  Catholic  Europe.  In  the  meantime, 
the  Jujpended  nominee  of  the  king  appealed  to  the  Cardinal  de 
Bonzi,  Archbijhop  of  Narbonne,  the  metropolitical  Jee  of  Aleth. 
That  prelate  reverjed  the  judgment  of  his  Juffragan,  and  injlalled 
the  prefentee.  On  this.  Pavilion  ijjiied  a  pajloral  injlrudtion 
againjl  the  Jentence  of  his  metropolitan,  and  appealed  to  Rome. 

While  thefe  events  were  proceeding,  the  Bijhop  of  Pamiers 
was  qually  harajfed.  His  letter  to  Pere  de  la  Chaije  had  en- 
raged Louis  XIV.  to  the  lajl  degree.  It  was  deliberated  in  the 
Council  of  State  whether  the  recufant  bijhop  Jhould  not,  by  a 
lettre  de  cachet^  be  Jent  into  exile  ;  but  the  more  moderate  advice 
of  the  minijler  Tellier,  and  his  Jon  the  Archbijhop  of  Rheims, 
prevailed.  Determined,  however,  to  ajjert  his  pretended  rights, 
on  a  vacancy  of  the  archdeaconry  of  Pamiers  Louis  XIV.  pre- 
Jented  a  perjbn  named  Poncet  to  that  dignity.  It  is  clear  that, 
even  had  the  rights  of  the  regale  been  Juch  as  they  were  pre- 
tended to  be,  the  king  could  only  have  nominated  to  the  arch- 
deaconry during  the  vacancy  of  the  Jee  ;  but  it  was  the  intention 
of  the  court  to  confider  the  bijhop,  on  account  of  his  recujancy, 


his.  Temporalities  are  Seized.  351 

as  civilly  dead,  and  thus  at  once  to  ajjume  all  his  rights.  Caulet, 
as  his  brother  prelate  had  done,  Jujpended  the  intruded  arch- 
deacon, and  thoje  who  had  ajQljled  in  his  injlallation.  They,  in 
turn,  appealed  to  their  metropolitan,  the  Archbijhop  of  Toulouje, 
who,  without  hearing  the  caje,  reverjed  the  Jentence  of  his  juf- 
fragan.  He,  as  in  the  former  injlance,  appealed  to  Innocent  XI. 
who  took  the  caJe  into  his  own  hands. 

While  affairs  were  in  this  pojlure,  Pavilion  departed  this  life, 
in  the  eightieth  year  of  his  age,  and  the  thirty-ninth  of  his  epis- 
copate, leaving  the  whole  weight  of  the  controversy  to  fall  on 
the  Bijhop  of  Pamiers.  Shortly  afterwards,  the  Council  of 
State  ijjued  a  decree  to  the  effeft  that,  unlefs  that  prelate  Jub- 
mitted  to  the  king's  ordinance  within  two  months,  the  tempo- 
ralities of  his  dioceje  Jhould  be  Jeized.  On  this  Caulet  addrejjed 
a  letter  to  the  king,  in  which,  while  protejling  that  he  never 
could  nor  would  obey  man  rather  than  GOD,  he  declared  that  he 
was  perfedly  willing  to  fujlain  the  lojs  of  all  his  worldly  goods, 
but  would  Jlill  ajk  the  king  that  the  jums  allotted  to  his  cathe- 
dral, his  two  Jeminaries,  and  the  poor  of  his  dioceje,  might  be 
exempted  from  the  general  confijcation.  To  this  letter  no  re- 
gard was  paid.  At  the  day  appointed,  the  agents  of  the  police 
Jeized  all  the  effefts  of  the  bijhop  with  Juch  rigour  that,  though 
it  was  the  depth  of  winter,  they  did  not  leave  him  a  Jingle  fagot 
for  his  evening  fire.  On  this,  the  incumbents  of  the  dioceje, 
who  appear  to  have  caught  the  fpirit  of  the  chapter,  and  had 
determined  to  Jhow  that  they  were  able  to  drink  of  the  cup  that 
their  bijhop  Jhould  drink  of,  met  in  its  various  localities,  and 
taxed  themjelves  at  a  certain  rate  for  the  fupport  of  their  dio- 
cejan.  They  alfo  made  him  a  prejent  of  two  mules,  in  order 
that  he  might  be  able  to  continue  his  diocejan  vijitations.  A 
colleSion  was  further  made  in  Paris  for  his  Jupport,  and  it  was 
propojed  in  the  Council  of  State  that  its  principal  agent  and  chief 
contributor  Jhould  be  Jent  to  the  Bajlile.  *'  No,"  Jaid  Louis 
XIV,  "  I  have  Jeized  on  the  temporalities  of  the  Bijhop  of 
"  Pamiers,  but  I  never  intended  that  he  Jhould  die  of  hunger  ; 
*'  neither  Jhall  it  be  Jaid  that  any  one,  in  my  reign,  was  punijhed 
"  for  giving  alms." 

In  the  meantime  Innocent  XI.  had  addrejfed  two  briefs  to  the 
opprejfed  prelate ;  and  the  high  eulogiums  which  they  pajjed 
upon  him  were  the  lajl  conjblations  which  the  old  man  received 
in  this  life.  While  he  was  on  his  death-bed,  the  ajjembly  ofthe 
clergy,  under  the  diredion  of  the  courtier-archbijhop  De  Harlai, 
prejented  an  addrejs  to  the  king,  occupied  with  the  mojl  fuljbme 
adulation ;  and  it  Jeemed  as  if  the  majority  of  the  Church  of 
France  were  on  the  eve  of  Jchijm  with  the  Jee  of  Rome. 


2^2  Canonejfes  of  Charonne. 

On  the  death  of  the  Bijhop  of  Pamiers,  the  chapter,  not  un- 
mindful of  its  promije,  eleded  for  its  two  vicars  ecclejiajtics  who 
were  mojl  oppojed  to  the  Jlretch  of  the  regale.  One  of  theje 
was  immediately  exiled  ;  the  courageous  canons,  without  con- 
sidering his  office  vacated,  gave  him  as  coadjutor  a  priejl  of  the 
Jame  fentiments.  The  Archbijhop  of  Toulouje  profejjed  to  con- 
jlder  theJe  appointments  as  ipfo  faSlo  null  and  void,  and  nomina- 
ted, by  his  metropolitical  right,  two  other  ecclefiajlics  vicars- 
general  of  the  dioceje.  Thus  the  wildejl:  confujlon  prevailed ; 
the  magijlrates  imprifoned  thoje  who  oppojed  the  king,  and  the 
pope  Jujpended  thofe  who  obeyed  him. 

A  third  Jburce  of  dijjenjion  had  its  rije  at  this  time.  At  Cha- 
ronne there  exijled  an  injlitute  of  canonejfes  regular  of  S.  Au- 
gujline,  who,  amidjl  all  the  ufurpations  and  corruptions  of  the  age, 
jlill  maintained  its  right  of  electing  their  own  Juperior.  On  the 
demije  of  the  lajl  of  theJe,  the  king,  in  the  plenitude  of  his 
power,  nominated  a  certain  jijler  Marie  Angelique,  of  the  order 
of  S.  Bernard,  to  the  vacant  office.  Her  injlallation  was  only 
performed  by  main  force,  and  the  greater  partofthejijlers,  while 
it  was  proceeding,  rofe  and  left  the  choir.  For  this  they  were 
punijhed,  by  a  royal  edi6?,  by  banijhment  to  dijtant  convents  of 
other  orders.  A  few,  however,  contrived  to  ajjemble,  and  to  ac- 
quaint Innocent  XI.  with  what  had  occurred.  On  this  the  Pope 
direded  them  to  proceed  to  a  canonical  ele^ion.  They  did  Jo, 
and  chofe  another  Jijler  Angelique  as  their  Juperior.  Louis 
XIV.  pronounced  their  eleflion  null ;  Innocent  XI.  ijjued  a  brief 
reverjing  the  king's  edift  ;  and  the  Parliament  quajhed  the  brief, 
and  condemned  it  to  the  flames. 

It  was  evident  that  things  could  not  much  longer  continue  as 
they  were  without  an  open  rupture.  On  the  19th  of  March,  168 1, 
ten  archbijhops  and  forty  bijhops  met,  by  command  of  the  king, 
at  Paris.  The  rejult  of  their  deliberations  was,  that  the  king 
Jhould  be  requejled  to  permit  the  convocation  of  a  national 
council  in  the  following  year ;  and  a  general  ajjembly  of  the 
clergy  was  accordingly  Jummoned.  It  was  high  time.  In  the 
diocefe  of  Pamiers  the  whole  chapter  had  been  forced  to  fly  ; 
eighty  incumbents  were  either  in  prijbn  or  in  exile ;  Father 
Cerlat,  the  remaining  grand  vicar,  who  had  ejcaped,  had  been 
condemned  to  death  by  the  Parliament  of  Touloufe.  Under 
thefe  circumjlanccs  it  was  that  the  celebrated  ajjembly  of  1682 
was  convened  :  a  memorable  example  how  it  Jbmetimes  pleajes 
God  to  bring  good  out  of  evil,  and  in  this  rejped  to  be  compared 
with  the  mifcrable  origin  and  the  happy  termination  of  the  fifth 
Oecumenical  Council. 

The  rijing  fpirit  of  the  times  was  BoJJuet,  then,  after  having 


AJfembly  of  the  Clergy.  2)SZ 

been  nominated  to  the  bijhopric  of  Condom,  and  having  rejigned 
it  on  his  appointment  as  preceptor  to  the  Dauphin,  had  jujl 
been  raijed  to  the  bijhopric  of  Meaux,  It  was  he  who  digejted 
in  his  own  mind  the  proceedings  of  the  ajjembly  in  which  he  was 
to  take  Jo  dijlinguijhed  a  part ;  it  was  he  who,  after  long  con- 
fultation  with  the  Archbijhops  of  Paris  and  Rheims,  preached  the 
Jermon  at  theMaJs  of  the  HOLY  GhOST,  which  was  the  bona  fide 
commencement  of  the  proceedings.  Speaking  of  that  Jermon, 
"  the  tender  ears  of  the  Romans,"  fays  he  to  Cardinal  d' EJlrees, 
"  ought  to  be  rejpedied,  and  I  have  done  it  with  all  my  heart. 
"  Three  points  might  annoy  them  :  the  independence  of  the 
"temporal  power  of  kings  ;  the  epijcopal  jurifdiftion  derivable 
"immediately  fromjESUS  CHRIST;  and  the  authority  of  coun- 
"  cils.  You  know  well  that  there  is  but  one  opinion  on  theje 
*'  matters  in  France ;  and  I  have  endeavoured  ^o  to  fpeak  that, 
"without  betraying  the  doctrines  of  the  Gallican  Church,  I 
"  might  not  offend  the  majejly  of  the  Court  of  Rome.  This  is 
"  all  that  can  be  ajked  of  a  French  bijhop,  obliged,  by  the  force 
*'  of  circumjlances,  to  fpeak  of  fuch  matters.  In  one  word,  I 
**  have  fpoken  clearly,  for  that  is  my  duty  everywhere,  and, 
-"above  all,  in  the  pulpit ;  but  I  have  fpoken  with  refpef?,  and 
"  God  is  my  witnefs  that  I  have  done  it  with  a  good  defign." 

The  letter  which  the  ajfembly  addrejfed  to  the  Pope  has  been 
confidently  attributed  to  Bojfuet ;  he  himfelf  feems  to  ajjign  its 
authorjhip  to  the  Archbijhop  of  Rheims.  While  it  was  on  its 
way  to  Innocent  XI,  the  ajfembly  adopted  thofe  Four  famous 
Articles  of  which  he  was  the  undoubted  author,  and  which  form 
the  watchword  of  the  Gallican  party  at  the  prefent  day  : — 

Defirous,  then,  to  remedy  thefe  inconveniences,  we,  archbifliops  and 
bifhops  aflembled  at  Paris  by  order  of  the  king,  with  the  other  ecclefiaftical 
deputies  who  reprefent  the  Gallican  Church,  have,  after  full  deliberation, 
judged  it  fitting  to  make  the  rule  and  declarations  which  follow  : — 

"  I.  That  S.  Peter  and  his  fucceflbrs,  vicars  of  Jesus  Christ,  and  that 
the  whole  Church  alfo,"  have  received  power  from  God  over  fpiritual 
things  only,  and  thofe  which  concern  falvation,  and  not  things  temporal  or 
civil ;  Jesus  Christ  Himfelf  teaching  us  that  "  His  kingdom  is  not  of  this 
world  ;"  and  in  another  place,  that  we  muft  "  render  to  Caefar  the  things 
that  are  Caefar's,  and  to  God  the  things  that  are  God's  ;"  and  that  thus 
this  precept  of  the  Apoftle  S.  Paul  can  in  nothing  be  altered  or  (haken, 
"  Let  every  one  be  fubjeft  unto  the  higher  powers;  for  there  is  no  power  but  of 
God,  and  the  powers  that  be  are  ordained  of  God.  He,  then,  that  refifteth 
the  power,  refifteth  the  ordinance  ofGOD."  We  declare,  in  confequence, 
that  kings  and  fovereigns  are  not  fubjeft  to  any  ecclefiaftical  power,  by  the 
command  of  God,  in  temporal  things  j  that  they  cannot  be  depofed, 
direftly  nor  indire6lly,  by  the  authority  of  the  heads  of  the  Church  ;  that 
their  fubjefts  cannot  be  difpenfed  from  the  fubmiffion  and  obedience  which 
they  owe  them,  or  abfolved  from  the  oath  of  allegiance  ;  and  that  this  doc- 
trine, neceffary  for  the  public  tranquillity,  and  not  lefs  advantageous  to  the 

A   A 


354  ^'^^  Pour  Galilean  Articles. 

Church  than  to  the  State,  ought  to  be  invariably  followed,  as  conformable 
to  the  word  of  God,  the  tradition  of  the  holy  Fathers,  and  the  examples  of 
the  faints. 

"  2.  That  the  plenitude  of  power  pofleffed  by  the  holy  Apoftolic  See  and 
the  fucceflbrs  of  S.  Peter,  vicars  of  Jesus  Christ,  over  fpiritual  things,  is 
fuch  that,  notwithftanding,  the  decrees  of  the  holy  CEcumenical  Council  of 
Conftance,  contained  in  Seffions  IV.  and  V,  approved  by  the  holy  Apof- 
tolic See,  confirmed  by  the  praftice  of  the  whole  Church  and  the  Roman 
Pontiffs,  andobferved  religioufly  through  all  times  by  the  Gallican  Church, 
remain  in  their  ftrength  and  vigour;  and  that  the  Church  of  France  does 
not  approve  of  the  opinion  of  thofe  who  attack  thefe  decrees,  or  who  weaken 
them  by  faying  that  their  authority  is  not  well  eftablifhed,  that  they  are  not 
approved,  or  that  they  refer  only  to  times  offchifm. 

"  3.  That  thus  the  employment  of  the  apoftolic  power  muft  be  regulated 
by  following  the  canons  made  by  the  Spirit  of  God,  and  confecrated  by  the 
general  refpeft  of  the  world ;  that  the  rules,  cuftoms,  and  conftitutions,  re- 
ceived in  the  kingdom  and  in  the  Gallican  Church,  ought  to  retain  their 
ftrength  and  vigour ;  and  the  cuftoms  of  our  fathers  ought  to  remain  un- 
fhaken ;  and  that  it  even  tends  to  the  greatnefs  of  the  holy  Apoftolic  See, 
that  the  laws  and  cuftoms  eftablifhed  by  the  confent  of  this  illuftrious  See 
and  of  the  Churches  may  have  the  authority  which  they  ought  to  have. 

"  4.  That,  although  the  Pope  has  the  principal  intereft  in  queftions  of 
faith,  and  his  decrees  regard  all  the  Churches,  and  each  Church  in  particular, 
his  judgment  is,  neverthelefs,  not  irreformable,  at  leaft  if  the  confent  of  the 
Church  does  not  intervene." 

And  thefe  are  the  maxims  which  we  have  received  of  our  Fathers,  and 
which  we  have  refolved  to  fend  to  all  the  Gallican  Churches,  and  to  the 
Bifhops  which  the  Holy  Ghost  has  eftabliftied  to  govern  them,  to  the  end 
that  we  may  all  fpeak  the  fame  thing,  that  we  may  all  be  of  the  fame  mind, 
and  that  we  may  all  hold  the  fame  doftrine. 

Thefe  articles  were  adopted  on  the  19th  of  March,  1682. 
On  the  following  day  they  were  promulgated  by  Louis  XIV. 
as  the  law  of  the  State,  and,  three  days  later,  regijlered  in  the 
Parliament  as  obligatory  to  be  taught  by  all  ecclejiajlics. 

It  is  Jlngular  that,  from  the  peculiar  circumjlances  by  which 
thejc  Articles  were  elicited,  Arnauld  and  the  Port-Royalijls 
Jhould — however  much,  on  the  whole,  concurring  with  their 
doflrinc — have  been  oppofed  to  their  form.  At  the  jame  time 
that  great  divine,  from  his  retreat  in  Holland,  thus  exprejjed 
himjclf  as  to  their  propofed  condemnation  by  the  Papal  See: — 

I  cannot  help  faying  that  it  would  be  bad  advice  to  give  His  Holinefi 
if  they  urged  him  to  condemn  the  four  articles  of  the  clergy,  touching  the 
power  of  depofmg  kings,  infallibility,  and  the  fuperiority  of  the  General 
Council.  For  the  clergy  will  not  want  writers  in  their  defence,  although 
they  might  want  them   to   fupport  their  other  injuftices.     And  that  will 

E reduce  a  great  number  of  writings  on  both  fides,  the  efFeft  of  which  will 
e  to  play  into  the  hands  of  heretics,  to  render  the  Roman  Church  odious, 
to  put  difficulties  in  the  way  of  the  converfion  of  Proteftants,  and  to  be  the 
occafion  of  a  more  cruel  perfecution  againft  the  poor  Catholics  of  England. 
One  may  fee  the  beginning  already ;  tor  a  pamphlet  has  appeared  here  with 
this  magnificent  title — "  A  reply  to  the  Declaration  of  the  Gallican  Church 


I^he  Four  Galilean  Articles,  25 S 

on  Ecclefiaftical  Power,  humbly  dedicated  by  Nicholas  Ceroli,  Marquis  of 
Carreto,  to  Innocent  XI,  beft,  greateft,  chief  Pontiff,  Vicar  of  Christ, 
Lord  of  the  City  and  the  World ;  and  only  Door-keeper  of  Heaven, 
Earth,  and  Hell ;  and  infallible  Oracle  of  the  Faith,"  &c.  I  have  not  feen 
it,  but  M.  de  Ste.  Marthe,  who  has  written  to  me  on  the  fubjeft,  adds ; — 
"  The  contents  of  the  book  are  proportioned  to  the  magnificence  of  the 
title.  He  pretends  that  Jesus  Christ,  having  been  King  over  all  the 
earth,  and  the  Pope  being  His  vicar,  the  latter  has  alfo  fovereign  power 
over  the  whole  world,  and  by  confequence  over  all  monarchs."  I  lament 
for  the  Holy  See  if  it  has  fuch  defenders ;  and  it  is  a  terrible  judgment  of 
God  on  the  Church,  if  Rome  takes  this  way  to  defend  itfelf  againft  the 
French  bifhops." 

The  Jummary  which  the  Abbe  Guettee  gives  of  the  whole 
affair  is  worth  quoting  : — 

The  aft  had  not,  as  we  have  feen,  the  approbation  of  BofTuet.  He 
judged  it  inopportune ;  but  the  will  of  Louis  XIV,  ftrongly  expreffed,  ap- 
peared to  him,  under  the  difficult  circumftances  of  the  times,  a  fufficient 
reafon  for  acquiefcing  in  it.  The  aflembly  had,  certainly,  the  intention  of 
expreffing  the  doftrine  of  the  Church  of  France  in  the  form  of  canons  and 
decifions.  Had  it  the  right  ?  The  general  affemblies  of  the  clergy  were 
not  councils,  and  were  not  ufually  convoked  for  any  other  purpofe  than  the 
regulation  of  the  temporal  affairs  of  the  clergy ;  however,  fince  the  famous 
aflembly  of  Melun,  the  cuftom  had  been  introduced,  little  by  little,  of  dif- 
cuffing  dotlrinal  queftions  in  thefe  gatherings.  That  of  1 682,  having  been 
convoked  extraordinarily,  and  for  the  exprefs  purpofe  of  treating  of  them, 
believed  itfelf  in  pofTeffion  of  this  right ;  but  we  muft  remark  that  it  attri- 
buted to  itfelf  no  further  powers  than  thofe  which  it  truly  pofTeffed,  and 
only  undertook  to  give  declaration  to  a  doftrine  which  fhould  be  obligatory 
in  France,  but  in  France  alone.  Nor  was  it  even,  properly  fpeaking,  a  de- 
cifion  for  France,  but  fimply  a  declaration  of  the  opinions  which  had  always 
been  thofe  of  the  Galilean  Church ;  it  was  a  proteft,  in  the  name  of  the 
clergy  of  France,  againfl  the  Ultramontane  exaggerations  which  had  made 
fo  much  way  in  the  contefl  between  the  courts  of  France  and  of  Rome.  It 
is  thus  that  we  ought,  if  we  would  be  juft,  to  appreciate  the  aft  of  the  af- 
fembly  of  1682. 

It  was  not  to  be  expelled  that  the  Four  Articles  would  ever  be 
approved  by  the  See  of  Rome.  A  jpccial  congregation  was 
injlituted  by  Innocent  XI.  for  the  conjlderation  of  their  do^rine; 
and  a  cenfure  was  prepared  by  that  body  for  the  Pope's  approval 
and  ratification.  But  Innocent  XL  could  never  be  prevailed  on 
to  Jign  that  cenjure.  Yet,  anxious  to  give  jbme  proof  of  his 
dijapprobation,  he  perjijled  in  refujing  his  bulls  for  the  elevation 
to  the  epijcopate  of  thoje  deputies  of  the  fecond  order  who  had 
ajjijled  at  the  ajjembly. 

The  death  of  Innocent  XI.  did  not  end  the  contejl.  His 
JucceJJor,  Cardinal  Ottoboni,  raijed  to  the  chair  of  S.  Peter 
under  the  title  of  Alexander  VIII,  perjijled  in  his  refujal  until 
the  ecclefiajlics,  nominated  to  the  vacant  bijhoprics,  retraced 
their  adhejion  to  the  Four  Articles.     In  vain  was  it  that  the 


356  'The  Galilean  Church  on  the 

French  bijhops  reprefented  to  him  that  thofe  Articles  were  not 
to  be  considered  in  the  light  of  a  dogmatical  decree — were  not 
intended  to  be  impofed  on  other  Churches — but  were  a  jimple 
Jlatement  of  the  opinion  which  had  always  been  held  by  the 
Church  of  France.  It  was  intimated  by  Louis  XIV.  that,  in 
caje  of  continued  refujal,  the  confecration  of  the  bijhops  would 
take  place  without  their  bulls.  This  had  aftually  been  done, 
in  Jbme  injlances,  during  the  wars  of  the  League — had  been 
threatened  by  the  court  of  Lijbon  when  bulls  were  refufed 
by  Rome  to  the  bijhops  nominated  by  the  Houfe  of  Bragan^a 
after  the  revolution  which  placed  it  on  the  throne  ;  and  the 
threat  now  held  out  was  remembered  and  afted  upon  by  the 
Church  of  Utrecht,  fome  twenty  years  later.  The  Pope, 
after  Jbme  fruitlefs  negotiations,  prepared  a  bull,  by  which 
he  annulled  all  that  had  been  done  in  the  ajjembly  of  1682; 
it  was  kept  Jecret  for  Jbme  time,  and  only  publijhed  when 
Alexander  VIII.  was  on  his  death-bed.  The  intelligence  of 
its  contents,  and  the  news  of  the  Pope's  deceaje,  reached 
France  at  the  Jame  time.  The  Parliament  was  about  to 
condemn  it  to  the  flames ;  but  Louis  XIV,  unwilling  to 
come  to  an  open  rupture  with  the  court  of  Rome,  reprejented 
that  it  Jhould  rather  be  attributed  to  the  weaknejs  of  a  dying 
man,  than  to  the  well-weighed  determination  of  the  Holy  See ; 
that  the  new  Pope  might  evince  greater  moderation ;  and  that 
the  Jurejl  way  to  obtain  an  eajy  Jettlement  of  the  difference  was 
to  take  no  notice  of  the  bull  that  had  jujl  been  ijjued.  Cardinal 
Pignatelli,  raijed  to  the  Papal  See  under  the  title  of  Inno- 
cent XII,  hajtened,  in  an  autograph  letter,  to  acquaint  the  King 
of  France  with  his  pacific  difpojitions.  Louis  XIV,  for  his 
part,  Jujpended  the  civil  law,  which  rendered  the  teaching  of 
the  Four  Articles  obligatory ;  and  the  Pope  at  once  Jent  their 
bulls  to  thojc  ccclejiajlics  who  had  been  nominated  to  bijhoprics 
Jlnce  the  aJJcmbly  of  1682,  but  who  had  not  ajfijled  at  it.  It 
was  undcrjlood  that  both  thefc,  as  well  as  thofe  who  had  been 
prejcnt,  were  to  unite  in  a  letter  which  Jhould  be  Jo  drawn  up  as 
to  pleaje  all  parties  ;  and  with  Juch  confliSing  interejls  to  be 
Jatisfied,  it  is  not  wonderful  that  the  compojition  of  this  cele- 
brated epijlle  occupied  two  years.  The  terms  in  which  it  was 
finally  exprcjfed  are  thcje  : — 

The  fubfcribtrs  declare,  "  that  everything  which  might  have  been  con- 
fidercd  as  formally  decreed  in  the  faid  afllmbly,  ought  to  be  held  as  not 
formally  decreed,  and  that  they  themfelves  regarded  it  in  that  light  j  further, 
that  anything  which  might  be  confidered  to  have  been  then  deliberated  to 
the  prejudice  of  the  rights  of  other  Churches,  was  held  by  them  not  to  have 
been  deliberated  at  all ;  that  their  intention  had  never  been  to  pafs  a  formal 
decree,  nor  to  do  anything  that  might  wrong  other  Churches :  that  they 


Eve  of  Separation  from  Rome.  2 SI 

hoped,  for  thefe  reafons,  that  the  Pope  would  reinftate  them  in  his  good 
opinion,  and  would  iflue  the  bulls  now  demanded." 

Such  was  the  conclufion  of  this  famous  ajjembly  ;  a  com- 
promije  which  while  it  did  not,  to  ufe  BojOTuet's  exprejjion,  grate 
on  the  tender  ears  of  the  Romans,  certainly  left  the  balance  of 
fuccefs  on  the  Jide  of  the  Gallicans.  The  dodrine  of  the  Four 
Articles  was  neither  diredly  nor  indiredly  condemned  ;  Jimply 
their  impojition  on  other  Churches  was  dijavowed,  and  their 
obligatory  impojition  upon  France  retraced. 

The  hijlory  of  this  event  is  related  by  the  Abbe  Guettee 
with  great  precijion  and  clearness,  and  forms  a  remarkable  con- 
trajl  with  the  objcure  and  bungling  manner  in  "which  Rohr- 
bacher  narrates  it  in  his  fo-called  "  Hijlory  of  the  Church." 
At  the  jame  time  we  are  bound  to  fay  that  our  prefent 
hijlorian,  in  the  events  that  followed  the  ajjembly,  jeems  to 
us  unduly  to  depreciate  Fenelon,  in  order  that  he  may  un- 
duly exalt  Bojjuet.  It  is  very  true  that  Rohrbacher  has  more 
decidedly  erred  in  the  oppojite  direction  ;  but  the  reverje  of  wrong 
is  not  necejjarily  right,  and  our  hijlorian  might  have  been  content 
with  ajjlgning  to  the  Eagle  of  Meaux  that  place  which  was 
allotted  to  him  by  the  verdi^  of  the  eighteenth  century, — the 
mojl  learned  Gallican  except  Gerjbn,  and  the  mojl  eloquent 
preacher  except  Majjillon,  We  remember,  on  a  very  fine 
evening  in  May,  walking  up  and  down  the  arcade  of  yew-trees, 
Bojjuet' s  favourite  rejbrt,  in  his  epijcopal  gardens  ;  the  wejlern 
facade  of  the  cathedral  jeen  through  the  branches  on  one  jide, 
the  town  clujlering  below  the  palace  on  the  other.  We  had 
been  dijcujjing  the  character  of  Bojjuet  with  the  Vicar-General 
of  the  dioceje,  and  it  was  fummed  up  thus: — "He  was  a 
"  great  man,  and  he  was  a  good  man,  and  he  is  with  the  jaints  ; 
"  but  we  mujl  not  make  him  into  a  faint  himfelf." 

We  had  intended  to  notice  one  or  two  other  of  the  more  re- 
markable events  in  the  later  hijlory  of  the  Church  of  France, 
which  the  volumes  before  us  contain.  We  might  in  particular 
refer  the  reader  to  the  account,  now  for  the  firjl  time  fairly  and 
difpajjionately  given,  of  the  infamous  Council  of  Embrun,  and 
the  depofition  and  imprifonment  of  the  venerable  Bijhop  Soanen, 
of  Senez.  But,  above  all  other  parts  of  the  work,  the  portion 
which  treats  of  the  ecclefiajlical  annals  of  the  flrjl  Revolution  is 
the  mojl  curious.  The  bias  of  the  Abbe  Guettee  is  decidedly 
in  favour  of  thofe  who  by  other  Church  writers  have  been 
branded  with  every  appellation  of  infamy,  the  conjlitutional 
bijhops ;  and  more  efpecially  Gregoire,  whom  he  exalts  into  a 
hero,  and  into  fomething  like  a  confejjbr.  But  it  will  be  fairer, 
both  to  the  writer  and  to  ourfelves,  to  referve  that  part  of  his 


358 


I'he  Abbe  Guet tee's  JVorks. 


work  till  the  appearance  of  his  "  Memoires  pour  Jervir  a  I'HiJ*- 
"  toire  de  I'EgliJe  de  France,  depuis  le  Concordat  de  1801 
"  jujqu'a  nos  jours,"  already  advertijed  with  the  Jignificant 
notice,  *'  Pour  paraitre  des  que  les  circonjlances  le  permettront." 
To  judge  by  his  account  of  the  Revolution,  our  author's  annals 
of  the  nineteenth  century  are  likely  to  be  as  little  pleajing  to 
Imperialijls  as  to  Ultramontanes ;  and  whether  circumjlances 
will  permit  their  publication  till  after  another  revolution,  is  a 
point  which  may  reajbnably  be  doubted.  We  Jhall  look,  how- 
ever, for  the  promijed  work  with  great  interejl ;  and  certainly 
to  no  author  were  the  words  ever  more  applicable  : — 

Periculofae  plenum  opus  alese 
Traftas ;  et  incedis  per  ignes 
Suppofitos  cineri  dolofo. 


XIII. 

DE  SEQUENTIIS  AD  V.  CL.  HERMANNUM  ADAL- 
BERTUM  DANIEL  EPISTOLA  CRITICA. 


ETIS  a  me,  Vir  DoSiflime  et  AmicijOime,  ut 
quae  de  Sequentiis  in  coUeftione  a  me  ante 
quatuor  annos  edita  praefatus  fuerim,  ea  ut 
pojjum  auSiora  novae  tui  operis  edition!  prae- 
figenda  mittam.  Sane  in  hoc  uno  judicium 
tuum  et  acumen  dejiderabunt  le6iores,  qui  tanto 
praejlantiora  ipje  depromere  potes.  Sed  quoniam  ambo  in  his 
Jludiis,  licet  imparl  juccejju,  laboravimus,  nee  pergratum  mihi 
non  potejl  ejje,  in  opere,  certe  pojl  nos  viduro,  exiguum  mihi 
locum  vindicate  :  experimentum  faciam,  an  aliquid  e  Jcriniis 
meis,  quod  tuo  jit  ujiii,  expromere  pojfim.  Id  unum  objecro,  ut 
quicquid  de  hac  re  jcribam,  ab  homine  cum  maxime  aliis  occu- 
pato  diJlra6!oque  negotiis,  quod  ipJe  Jcis,  profeSum  ejje  memi- 
neris. 

De  Sequentiis  breviter  diSuro,  primum  de  earum  origine  in- 
quirendum ejl ;  dein  de  progrejju,  additamcntis,  generibus,  auc- 
toribus,  antiquatione  aliquid  jlatuendum.  Jam  inde  ex  antiquif- 
jimis  temporibus  id  in  uju  Ecclejiae  Latinae  erat,  ut  inter 
Epijlolam  et  Evangelium,  extra  jejunia,  Graduale  cum  Alleluia 
diceretur.  Rubrica  Mijjalis  Sarijburienjis :  *'  Dum  Alleluia 
canitur,  duo  de  Juperiori  gradu  ad  Alleluia  decantandum  cappis 
jericis  fe  induant  et  ad  pulpitum "  (Anglice  :  Rood-loft,  Ger- 
manice  :   Lettner)  "  per  medium  chorum  incedant.      Di6?o  vero 

Graduali jequatur  Alleluia.     Chorus  idem  repetat  et  pro- 

fequatur  cum  pneumate.^^  Ita  Belethus  :  "  In  hujus  fine  neuma- 
tizamus,  id  ejl  jubilamus,  dum  finem  protrahimus  et  ei  velut 
caudam  accinglmus."     Hunc  Jcilicet  in  modum  : — 


360  De  Neumatizatione  -roZ  Alleluia. 


E-i-ii---, 

ZiLIBJE 

-♦- 

"*■ 

_1_^- 

-Ml 

-♦- 

-*- 

_^ 

— 



— a — ■- 

-■- 



Al-le-lu- 

_■_■ — 

— ■- 

ia 

^ 

zmi 

-■— 

— Ji- 

-IF 

>-m  *■■-'■ 

5^-B 

-m- 





-♦— ■- 

-■1— 

Quae  prolongatio  Jyllabae  ia  ideo  fiebat,  ut  tempus  ad  Je 
praeparandum  et  ad  ajcendendum  ambonem  Diacono  daretur. 
Sed,  Jecundum  pium  ejus  Jaeculi  ingenium,  quae  de  necejjitate 
fada  erant,  ad  myjlicam  quandam  et  anagogicam  (ut  loque- 
bantur)  rationem  referebantur.  "  Solemus,"  inquit  S.  Bona- 
ventura,  "  longam  notam  pojl  Alleluia  Juper  literam  A  decan- 
tare,  quia  gaudium  San^orum  in  coelis  interminabile  et  inefFabile 
ejl."  Quod  vero  fono  tantum,  non  certis  Jyllabis  hae  notae 
alligabantur,  ne  hoc  quidem,  Ji  Hugoni  Cardinali  credimus,  Jig- 
nificatione  caret :  "  quia  ignotus  nobis  ejl  modus  laudandi  DeuM 
in  Patria." 

Et  haec  proprie  ejl  Sequentia  :  neuma  jive  prolongatio  ultimae 
Jyllabae  tov  Alleluia.  Ideoque  dida  ejl  Sequentia,  jecundum 
probatiores  au^ores,  quia  modulationem  et  rhythmum  tov  Alle- 
luia Jequebatur  eique  obtemperabat.  Alii  tamen,  inter  quos  ejl 
Michael  Praetorius ;  banc  caujam  nominis  effingebant,  quod 
jcilicet  immediate  pojl  neuma  incipiebat  Diaconus  :  "  Sequentia 
Sanfli  Evangelii  jecundum  N." 

S.  Notkerus  Balbulus,  qui  anno  912  obiit,  Jequentiarum  quas 
ita  nunc  nominamus  a  plerifque  et  doflioribus  auftor  fuijje 
creditur.  Ncc  objlat  (quod  e  praecedentibus  patet)  auftores  qui 
ante  Notkerum  vixerunt  de  Sequentiis  fcripjijje,  cum  neumata 
jblum  jlgnificarent.  Joannes  quidem  Adelphus  Jequentias  nojlras 
a  Nicolao  Papa  I.  approbatas  fuijjc  jcribit.  Sed,  diligentius  re 
infpefta,  patcbit  Nicolaum  I,  vcl  jcriptoris  incuria  vel  typothe- 
tarum  errorc,  pro  II.  pofitum  fuijfe.  Sedit  autem  Nicolaus  II. 
ab  anno  1058  u/quc  ad  1064.  Notkerus  enim  ipje  in  praefa- 
tione  Jequentiarum  Juarum  ad  Luitwardum  hunc  in  modum 
jcribit :  "  Quum  adhuc  juvenculus  ejjTem,  et  mclodiae  longijfimae 
"  jacpius  memoriae  commendatae  injlabile  corculum  aufugerent, 
*'  cocpi  tacitus  mecum  volverc,  quonam  modo  eas  potuerim  col- 
"  ligcre.  Interim  vcro  contigit,  ut  prejbyter  quidam  de  Gime- 
*'  dia  nuper  a  Nordmannis  vajlata  vcnirct  ad  nos,  antiphonarium 
'*  fuum  deferens,  in  quo  aliqui  verjus  ad  jequentias  erant  modu- 
*•  lati,  jed  jam  tunc  nimium  vitiati.     Quorum  ut  vifu  delegatus, 


S.  Notkerus  de  Sequentiis.  361 

*'  ita  Jum  gujlu  amaricatus.  Ad  imitationem  tamen  eorum 
"  ccepi  jcribere  :  Laudes  Deo  concinat  orbis  univerfus,  qui  gratis 
"  eji  redemptus.  Et  infra  :  Coluber  Adce  deceptor.  Quos  cum 
"  magijlro  meo  YJbni  obtulijjem,  ille  Jludio  meo  congratulatus 
**  imperitiaeque  compajfus,  quae  placuerunt  laudavit,  quae  autem 
*'  minus,  emendare  curavit,  dicens  :  '  Singulae  motus  cantilenae 
"  Jingulas  Jyllabas  debent  habere.'  Quod  ego  audiens,  ea  qui- 
*'  dem,  quae  in  ia  veniebant,  ad  liquidum  correxi :  quae  autem 
"  in  le  vel  lu  quaji  impojjibilia  vel  attemptare  neglexi,  cum  et 
"  illud  pojlea  u]u  facillimum  deprehenderim.  Ut  tejles  Junt : 
"  Dominus  in  Syna :  Et  Mater.  Hocque  modo  inJlruSus  Je- 
"  cunda  mox  vice  diftavi  :  Pfallat  ecclefia  mater  ilUbata ;  ille 
"  gaudio  repletus  rotulos  eos  congejjit,  et  pueris  cantandos  aliis 
*'  alios  injinuavit."  Locus  Jane  difficillimus,  quem  Jicco  pede, 
ut  aiunt,  et  Pezius  et  Gerbertus,  et  alii  tranjierunt  editores. 
Nujquam  omnino  exjlat  Jequentia,  quae  ita  incipit  :  Laudes 
Deo  concinat  orbis  univerfus.  Attamen  in  Monii  colleSione  (i. 
217.)  Jequentiam  habemus,  cujus  hoc  ejl  initium  :  Laudes  Deo 
concinat  orbis  ubique  totus,  qui  gratis  eJi  liberatus.  Et  infra  : 
Coluber  Ada  male  fuafor.  Et  haec  Jecunda  Jine  dubio  fequentiae 
ejus  editio  ejl,  quae  Yjbni  "  minus  placuit."  Notandum  ejl, 
verbum  redemptus  in  liberatus  mutatum  fuijje,  et  pro  deceptor^ 
curis  Jecundis,  male  fuafor  pojltum  ejje  :  Jine  dubio  ea  de  causa, 
ut  fyllabae  notis  mujicis  praecije  refponderent.  Quod  hymnologos 
adhuc,  credo,  latuit.* 

*  [Notkerum  deleftum  feqiientiarum  fuarum  inftituifle  inter  omnes  conftat. 
Exemplaria  MSS.  hujus  Libelli  Sequentiarum  non  ita  rara  funt,  et  in  non 
nullis  Epiftola  Dedicatoria  ad  Luitwardum  Vercellenfem  epil'copum  fcripta 
praecedit,  quam  excufam  habemus  e.  g.  apud  Mabillonium  in  A6lis  Sanfto- 
rum  Ord.  S.  Bened.  VII,  p.  19,  e  libro  MS.  Cluniacenfi,  apud  Pezium 
in  Thefauro  Anecdotorum  i.  p.  17.  apud  Geibertum  de  M.  S.  I.  p.  412, 
verfam  majori  ex  parte  in  germanicam  linguam  apud  Rambach,  Anth. 
i.  p.  210.  Quum  tarn  grave  fit  hujus  epiftolae  in  Hiftoria  Sequentiarum 
momentum,  in  ipfo  monafterio  San-Gallenfi  ego  ejus  collationem  novam  in 
Cod.  No,  381.  inftitui,  ex  quo  earn  Nealii  difputationi  adlcribo. 

"  Digniflimo  fucceflbri 
Abbatique  coenobii  SanftifTimi   Columbani  ac  Defenfori  cellulae 
difcipuli  ejus  mitiflimi  Galli  nee  non  et  archicapellano  gloriofis- 
fimi  imperatoris  Karoli  Notkerus  Cucullarius  Sti.  Galli  Noviffimus. 

"  Cum  adhuc  juvenulus  effem  et  melodise  longiflimae  faepius  memorias  com- 
mendatse  inftabile  corculum  aufiigerent,  coepi  tacitus  mecum  volvere,  quo- 
nam  modo  eas  potuerim  colligare.  Interim  contigit,  ut  prefbyter  quidam 
de  Gimedia  nupera  Nordmannis  vafl:ata,veniret  ad  nos,  antiphonariuni  fuum 
deferens  fecum,  in  quo  aliqui  verfus  ad  fequentias  erant  modulati.  Quorum 
ut  ufu  delegatus,  ita  fum  guftu  amaricatus.  Ad  imitationem  tamen  eorum 
coepi  fcribere :  Laudes  domino  concinat  orbis  ubique  totus  qui  gratis  eft 


262  Sequentiarum  Multitudo. 

Ex  illo  tempore  fequentiarum  in  Ecclejia  crevit  ujus,  non 
tamen  jine  mora  quadam  et  oppugnatione.  S.  Odilo,  Jaeculo 
XI,  vix  obtinuit  ut  apud  Cluniacenfes  Juos  una  Jequentia, 
Sp'iriius  SanSius  nobis  adfit  gratia^  caneretur.  "  In  antiquis 
"  libris  Romanis,"  inquit  Radulphus  Tungrenjis,  "  aliquas  vidi 
"  Jequentias  :  multi  autem  multas  introduxerunt :  quifque  gaudet 
**  juis  novitatibus."  Apud  Germaniam,  Galliam,  Angliam, 
Scandinaviam  innumera  pene  crevit  multitudo  :  Itali  vero,  ut  et 
Hijpaniae  utriufque  ecclefia,  ^e^e.  femper  duriores  erga  hajce 
pro/as  probaverunt.  Ipje  dum  Hijpaniam  lujlrabam,  diligen- 
tijflima  MiJJalia  vetujliora  perjcrutatus  Jum  cura,  Bracharenje 
Jc.,  Pallantinum,  Caejaraugujlanum,  Toletanum,  Emeritenje, 
etc.,  unamque,  nee  plures,  inveni  Jequentiam,  quae  ex  Hijpania 
originem  traxijje  mihi  vija  ejl :  Gaudete  vos  fideles^  quam  excu- 
dendam  curavi  (Ecclejiologijl.  xi.  282).  Verum  tamen  ejl, 
Ecclejiam  Lujitanam,  inde  a  Philippae  Lancajlrenfis  temporibus 
(circa  ann.  1 390)  nojlro  Sarijburienji  mijjali  ujam  fuijje.  At  eo 
uju  antiquato,  antiquatx  etiam  Junt  plerumque  Jequentiae.  De 
his  rebus  optime,  ut  folet,  Martinus  Gerbertus,  De  cantu  et  mu- 
fica  facra^  tom  i.  p.  410. 

Et  primo  quidem  tanquam  ad  fontem  et  originem  referebantur 
Sequentiae  ad  illud  Alleluia,  de  quo  antea  didum  ejl :  ut  videre 
ejl  in  mijjalibus  antiquioribus,  hunc  in  modum  : — 

Natus  ante  faecula  .  .  .  .  A  E  U  A 
Dei  Filius  invi-  .  .  .  .  A  E  U  A 
fibilis  interminus     .         .         .         .         A     E     U     A 

Semper  autem,  cum  canebatur  Sequentia,  omittebatur  neuma 
pojl  Alleluia.  Rubrica  Sarijburicnjis  :  "  Deinde  clerici  incipiant 
**  Alleluia  Jine  pneumatc  :  quod  per  totum  annum  objcrvetur, 
"  quando  dicitur  Jequentia  tantum.     Quando  non  dicitur  Jequen- 

rcdemptus.  Et  infra  :  Coluber  Adae  deceptor.  Qiios  cum  magiftro  meo 
Ifoni  obtuliflem,  ille  ftudio  meo  congratulatus  imperitiaeque  compaflTus,  quae 
placuerunt,  laudavit,  quae  autem  minus,  emendare  curavit,  dicens :  Singuli 
motus  cantilcnae  fmgulas  fyllabas  debent  habere.  Quod  ego  audiens  ea  qui- 
dem quae  in  a  veniebant  ad  liquidum  correxi,  quae  vero  in  le  vel  lu  quafi 
impombilia  vel  attentare  neglexi,  cum  et  illud  poftea  ufu  facillimum  depre- 
hcnderim,  ut  tcftcs  Cunt:  Dominus  in  Sina.  Et  Mater.  Hocque  modo 
inftruftus  fecunda  mox  vice  diftavi :  Pfallat  ecclefia  mater  illibata.  Quos 
vcrficulos  cum  magiftro  meo  Marcello  praefentarem,  ille  gaudio  repletus  in 
rotulas  cos  congemt  et  pueris  cantandos  aliis  alios  infinuavit.  Cumque  mihi 
dixiflct  ut  in  libcllum  compaftos  alicui  primorum  illos  pro  munere  ofterrem, 
ego  pudore  rctradtus  nunquam  adhuc  cogi  poteram.  Nuper  autem  a  fratre 
meo  Othmaro  rogatus,  ut  aliquid  in  laude  veftra  confcribere  curarcm  et  ego 
me  ad  hoc  opus  imparem  non  immcrito  judicarem,  vix  tandem  aliquando 
zgrcque  ad  hoc  animatus  fum,  ut  hunc  minimum  viliffimumque  codicellum 


S.  Notkeri  Imitatores.  2>^2 

"  tia,  turn  dicitur  pneuma  a  toto  choro  pojl  repetitionem  Alle- 
"  luia." 

Notkeriani  carminis  rationem  permulti  imitati  Junt :  nemo 
tamen  melius  quam  Godejchalcus.  Innumeri  quoque  jcriptores 
ufque  ad  Jkculum  XVI.  Jequentias  ijlo  modo  compofuerunt : 
jejuniores  faepe  et  obfcuriores.  Quis,  e.  g.,  ferre  jequentiam 
ijliujmodi  generis  potejl  ?  "  Quid  dulcius,  fratres  carijjimi,  potejl 
"  a  Chrijlianis  audiri,  quam  quando  per  Juorum  laudem  Sanc- 
"  torum  laus  et  gloria  redoletur  Creatori,"  turn  in  ordine  107 
ejujdem  farraginis  verfus  ?  Sed  nimis  acerbe  de  iis  judicaverunt 
homines  alioquin  dodijjimi.  Ita  qui  pro  antiquis  plerumque 
pugnabat  ritibus,  Le  Brun  :  "  Mah  on  ne  doit  pas  beaucoup  re- 
gretter  la  perte,  la  plupart  n'etant  que  de  pitoyables  rhapfodies." 
Bilem  Jcriptori  movebat  ilia ;  —  Alle  —  celejie  necnon  perenne  — 
luia.  Erant,  fateor,  in  fequiore  aevo  inconditi  jkpe  et  inficeti ; 
jed  et  tum  temporis  erant  quoque  quae  non  carebant  mira  Juavi- 
tate  et  venujlate.  Quam  religioje  obfervatus  hie  ritus  Jemper 
fuerit,  tejlatur  Jequentia  in  impia  ilia  Mijsa  de  Andreae  Carol- 
Jladtii  nuptiis  a  Germanis  novatoribus  conjcripta.  Ejus  prin- 
cipium  :  "  Deus,  in  tua  virtute  Andreas  Caroljladtius  gaudet 
et  laetatur  in  thalamo  copulatus." 

Et  primo  quidem  non  niji  ajjonantiis,  vel,  ut  plurimum,  con- 
jbnantiisjimplicibus,  utebantur  Jequentiarum  Jcriptores  :  S.  Not- 
kerus  ipje  aliquando,  ut  in  Eja  recolamus  Jingulos  verjus,  ple- 
rajque  ex  intercijionibus,  Jyllaba  A  daudit :  fequentiam  Laus 
tibi  Chrijie  (in  fejlo  SS.  Innocentum)  in  E.  Aliquando  in 
aliquibus  ex  dicolis  et  intercijiones  et  fines  ajjbnantes  habet ; 
e.g.:  Ergonosjiipplicant^j  |  tibi exaudi  propitius, Sanff e Spiritttj, 
I)  Sine  quo  preces  omn^j  |  cajjae  creduntur  et  indignae  Dei  au- 
rib«j.  II  Sed  haec  non  niJi  raro.  Hermannus  Contraftus  multo 
ulterius  progreditur :  is  circa  A.  D.  1070  floruit.  Nam  dupH- 
cibus  conjbnantiis  non  Jblum  utitur,  ut  in  illo  :  Tu  Agnum, 
Regem  terrae  dominatorem,  Moabitici  de  petra  deferti  ad  mon- 
tem  filiae  Sion  tradux//?/ 1|  Tuque  furentem  Leviathan,  ferpentem 
tortuofumque  et  reSum  coUidens,  damnojb  crimine  mundum 
exemi^i  ||  :  verum  etiam  aliquando  ad  formam  accentumque 
hymnorum  Juos  redegit  verjus.  Exemplo  jit  :  Audi  nos,  nam 
te  Filius  nihil  negans  honorat  \\  Salva  nos,  JeSU,  pro  quihus  te 
Virgo  Mater  orat.  \\  Sequentiae  Jaeculis  XI.  compojitae  et  in- 
eunte  jaeculo  XII.  magis  magijque  in  banc  normam  vergebant : 

veftrae  celfitudini  confecrare  prsefumerem.  Quern  fi  in  eo  placitum  veftrae 
pietati  comperero,  ut  ipfi  fratri  meo  apud  Dominum  Imperatorem  fitis  ad- 
miniculo,  tum  quod  de  vita  Sti,  Galli  elaborare  pertinaciter  infifto,  quamvis 
iilud  fratri  meo  Salomoni  priuspollicitusfuerim,  vobisexaminandum  haben- 
dum ipfique  per  vos  explanandum  dirigere  feftinabo." — Daniel.'] 


364  Adamus  de  S.  ViBore. 

ut  ilia,  ViSfimce  Pafchaliy  quam  Jaeculo  XII.  ajcribo,  ampliflime 
probat.  Die  nobis,  Mar/^,  |  quid  vidijli  in  via  ?  ||  Angelicos 
tejiesy  fudarium  et  vejies.  \\ 

Hinc  fortajje  Jiiam  fequentiarum  formam  mutuatus  ejl  Adamus 
de  Sanfto  Viffore,  qui  circa  A.  D.  1190  vitam  cum  immortali- 
tate  commutavit.  De  eo  Jcite  quidem  et  eleganter  Vir  Reve- 
rendus,  Richardus  Chenevix  Trench,  cujus  verba  hie  juvat 
Latina  verjione  donare.  "  De  Adami  Jequentiis  alii  aliter  judi- 
**  caverunt.  Qui  eum  in  Jummo  honore  habent,  vix  infitias 
*'  ibunt,  poetam  in  myjlica  Veteris  Tejlamenti  explicatione 
**  nimium  laborare,  Juoque  ipjius  ingenio,  ad  id  adhibito,  nonnun- 
**  quam  abuti.  Nee  jemper  doSijOTimas  Juas  objervationes  in 
"  poejeos  fervorem  perfefte  efTuJas  exhibet.  Aliquando  etiam 
"  plus  sequo  laborat,  ut  verjus  nimia  componat  arte,  intrica- 
'*  tijjimas  conjbnantias  jam  prodigaliter  accumulet,  jam  jubti- 
*'  liter  inter  Je  liget  :  ut  Je  magijlrum  omnis  vcrjiium  generis 
**  abjblutijjlmum  exhibeat,  nee  tam  a  vinculis  Juis  adhiberi, 
*'  quam  in  eis  gloriari  demonjlret.  ■  Culpae,  quae  nimii  aliquid 
**  meriti  in  je  habent.  Circulum  univerjalis  theologiae  perfee- 
"  tijjime  eallet,  Sanc?a  Scriptura  non  minus  abundanter  quam 
*'  mirabiliter  utitur,  verjus  exquijita  quadam  arte  ordinat,  conjb- 
*'  nantiajque  dijponit,  melodiam,  dum  ad  finem  vergit,  ditiorem 
"  plenioremquc  exhibere  curat,  in  jingulos  verjus  mirum  quantum 
*'  vis  infundat  (e.  g.,  '  Offert  multa,  Jpondet  plura,  Periturus 
"  peritura  : — Per  quam  plebs  Alexandrina  Femina  non  fcEminina 
*'  JIupuit  ingenia  ;)  felicijfimum  narrandi  artificium  ideo  gratius 
**  lefloribus  reddit,  quia  quae  aliis  profert  ipje  je  credere  et  jen- 
"  tire  tamliquidodemonjlrat.'  " — Nee  abfurde  Johannes  Tolofa- 
nus,  et  ipJe  Prior  Viflorinus  :  *'  Valde  multas  projas  fecit, 
"  quae  juccinfle  ct  claujulatim  progredientes,  venujlo  verborum 
*•  matrimonio  jubtiliter  decoratae,  fententiarum  flofculis  mira- 
*•  biliter  piduratae,  jchemate  congruentijfimo  componuntur  :  in 
"  quibus  et  cum  intcrjerat  prophetias  et  figuras,  quae  in  fenju 
'*  qucm  protcndunt  vidcntur  objcuratijjimae,  tamen  jic  eas  adaptat 
*♦  ad  juum  propojitum  manifejle,  ut  magis  videantur  hijloriam 
"  tcxere  quam  figuram." 

Ncc  mirum,  tanti  nominis  aufloritatem  tantamque  ingenii 
poetici  vim  novum  jcquentiarum  genus  a  Scandinavia  ujque  ad 
Alpes  propagajfc.  Innumcri  exjlabant  Adami  imitatorcs  :  qui  in 
CCC  annorum  dccurju  Mijfalia  omnimoda  projarum  farragine 
implcbant.  K  quibus  multa:  non  Jpcrncndum  locum  jibi  vindi- 
cant :  nee  tamcn,  tribus  quatuorvc  exccptis  (e.  g.  Thoma  de 
Celano,  S.  Thoma  Aquinenjl,  Jacobo  de  Benedi6!is,  Henrico 
PiJIore)  cum  Adamo  comparandus  itcrum  exjlitit.      Ex  eo  tem- 


Sequenti<e  rudes.  365 

pore  Notkerianas  profas  paucifllmos  invenijje  imitatores  nemini 
non  notum  ejl. 

In  tarn  immanem  multitudinem  fequentiarum  crevit  numerus, 
tamque  injcitse  et  immodulatae  pleraeque  evajerunt,  ut  Synodus 
Colonienjis  (A.  D.  1536)  minuendas  reformandajque  eas  duxerit. 
Penitus  enim  intolerabile  erat,  verfus  hujujcemodi,  quos  in  Mif- 
jali  Andegavenji  inveni,  ab  Ecclefia  cantatos  ejje  :  "  Clerus 
"  Andegavenjium  Pjallat  cum  turma  civium  :  Quod  Mauricii 
*'  brachium  Nobis  mifit  Byzantium.  Conjlantinopolitana  Civi- 
**  tas  diu  profana  Manjerat.  Et  duritia  vejana  Dogmata  Jacra 
*'  Romana  Spreverat.  Franci  fortes  accinguntur  Venetis  ajjb- 
"  ciati,  Villam  hanc  aggrediuntur  :  Cadunt  Graeci  Juperati. 
"  Archipraejul  Philippenjis  Genere  Rothomagenjis  Francis  opem 
"  praebuit :  Et  de  rebus  civitatis  Ob  mercedem  probitatis  Opes 
*'  multas  habuit,"  etc.  At  in  Reformatione  Mijjalis  Romani 
judices  tarn  iniquos  fe  erga  projas  monjlraverunt,  ut  omnes, 
hijce  exceptis,  Veni  SanSie  Spiritus^  Vi£lim(S  Pafchali,  Lauda 
Sion  Sahatorem^  Dies  ine^  deleverint ;  quod  maxima  cum  Jlrage 
rei  liturgicae  fadum  eJJe,  nemo  ejl  qui  non  viderit.  Quis  enim 
non  dolet  projas  ab  Ecclejia  damnatas  fuijje,  quae  non  Jine  fer- 
ventijOimo  cordis  Jludio  vel  legi  pojjunt  ?  Exemplis  funt :  ilia, 
quae  omnem  laudem  Juperat,  Sequentia  Alleluiatica  S.  Notkeri : 
San£fi  Spiritus  adfit  nobis  gratia;  ejujdem  Pfallat  Ecclefta ; 
Adami  Zyma  vetus  expurgetur ;  Heri  mundus  exultavit ;  ^uam 
dileSfa  tabernacula^  et  Jexcentae  aliae.  * 

De  duobus  Sequentiarum  generibus  haec  Clichtovaeus  :  "  Proja 
*'  ecclejiajlica  Jecundum  Jpecialem  rationem  modo  explicatam 
"  Jumpta  duplex  invenitur.  Quaedam  rhythmica,  quae  certum 
"  numerum  Jyllabarum  in  unaquaque  claufula  et  in  fine  conjl- 
**  milem  exitum  duarum  pojlremarum  Jyllabarum  cum  aliis 
*'  claujulis  Jervat :  "  et  haec  ejl  ea  in  qua  Adamus  de  S.  Vidore 
facile  princeps  exjlitit :  qua  de  causa  ViSorinas  hajce  pojjumus 

*  [Sequentiis  e  Romana  ecclefia  expulfis  refugium  et  portus  erat  communio 
Lutherana.  Etenim  non  nullse  publicis  ritibus  adhibitae  funt,  permultas 
capitulorum  Cathedralium  officiis  privatis  infervierunt.  Ut  exemplum  afFe- 
ram,  capitulura  infignis  ecclefi«  Halbeiftadenfis  praeter  horas  canonicas 
quotidle  recitatas,  diebus  dominicis  ac  feftivis  miflam  celebravit  Lutheranam, 
Romanae  ad  Credo  ufque  (incl.)  pediffequam.  In  his  miffis  et  Sequentiae 
leftae  funt.  Liber  Ritualis  Halberftadenfis  decern  habet  Sequentias:  Eja 
recolamus,  Exultemus  pari  'voto,  Natus  ante  ftscula.  Grates  nunc  omnes,  Agni 
pafchalis  efu,  Laudes  falvatori,  Summi  triumphum,  SanSii  Spiritus  ajfit,  Bene- 
diBa  femper,  Summe  rex  Chrijie.  Et  is  Sequentiarum  cantus  adhuc  obtinuit 
ad  tempora  Hieronyrai  Gueftphaliae  regis  qui  cum  aliis  ecclefias  opibus  et 
capituli  Halberftadenfis  divitias  diffipavit  i8io. — Daniel.^ 


^66  Sequentia  Victor  in  a 

vocare  Jequentias.  *'  Alia  vero  non  rhythmica,"  inquit  Clichto- 
vaeus  (qui  minus  ad  aurem  quamltbet  rhythmica  dicere  debuit), 
"  quae  nee  determinate  clauditur  Jyllabarum  numero,"  (hoc  ple- 
rumque  faljiim  ejl,  ut  infra  monjlrabimus)  *'  neque  conjbnantiam 
in  exitu  certam  objervat."     Et  hsec  ejl  Notkeriana. 

De  Notkerianis  primum.  Mirum  enim  quam  crajja  apud 
homines  rei  liturgicae  non  ignaros  de  earum  metro  ignorantia, 
mirum  quantum  in  ipjls  Mijjalibus  vel  incurix  vel  injcitiae. 
Nee,  quod  Jciam,  Wolfio  Monioque  exceptis,  uUi  in  mentem 
venit  regulas  invejligare,  verjus  ordinare,  corrigenda  vel  facillime 
corrigere.  Et  ex  hoc  Jequentiarum  genere,  quia  jblutioribus 
videbatur  regulis  teneri,  in  ujiim  venit  aliud  nomen,  Pro/a : 
quod  pojlea  omnibus  Jequentiis  commune  fuit. 

Sequentia  igitur  Notkeriana,  jeu  Proja,  ex  incerto  numero 
verjuum  conjlat :  Jinguli  verjus  ex  incerto  Jyllabarum  numero. 
Verjus  bini  et  bini,  aliquando  plures,  respondent  tum  Jyllabis, 
tum  Jaepe  accentibus,  tum  intercijionibus.  In  plerajque  enim 
intercijiones  jive  claujulas  verjus  Jinguli  dividuntur;  exemplo 
Jit  hoc  : 

Sic  te  nafclturum  |  Fili  Dei  |  vates  tuo  dofti  |  Spiritu  dixerant 

Sic  te  oriente  |  laudes  tibi  |  cantant  pacem  terris  |  Angeli  nuntiant. 

Age  vero,  quoniam  in  banc  materiam  nobis  aditum  patefeci- 
mus,  aliquas  ex  Notkeri  Jequentiis  metrice  examinemus  :  quarum 
duas  jamdudum  dode  quidem,  Jed  non  omnino,  invejligavit 
Womus. 

I      Eja  recolamus  laudibus  piis  dlgna.     Vs.  irrefponforius. 

{Hujus  diei  carmine  |  in  qua  nobis  lux  oritur  |  "j 
^ratiflTima  I  I9J.9J.   — 

Noais  inter  nebuloftf  ]  pereunt  noftri  criminis  |  r^  +  ^+*—^°- 
umbracuU  |  J 

{Hodie  faeculo  maris   ftella  |  eft  enixa  |  novae") 
falutis  gaudia  I  

Quern  tremunt  barathra,  mors  cruenta  |  pavet  [  ^°+++8— ^2, 
ipfa  I  a  quo  peribit  mortua  J 

{Gcmit  caj)ta  |  peftis  antique  |  coluber  lividus") 
perdit  fpoli^z  I  _ 

Homo  lapfus  |  ovis  abdufta  |  rcvocatur  ad  |-4-+5  +  "— 20. 
aeterna  gaudia  J 

{Gaudent  in  hac  die  agmina  (  angelorum  cce-") 
leftia  I  

Quia  erat  drachma  decima  |  perdita  et  eft  in-  r9  +  8— 17- 
venta  I 


et  Notkeriana.  ;^6y 

{O  culpa  nimium  beata  |  qua  redempta  eft  na- ") 
tura  V  9  +  8=17. 

Deus  qui  creavit  omnia  |  nafcitur  ex  fcemina  J  9  +  711:16. 

Ideoque  non  fatis  apte  inter  Je  rejpondent  verjus.  Libenter 
cum  Mijjali  Sarijburienji  pro  culpa  legerem  plehsj  nifi,  quod  et  tu, 
V.  CI.,  objervajli,  poetam  Augujliniano  oxymoro  uti  velle  cre- 
derem.      Itaque  omittendum  ejl  O,  hunc  in  modum  : — 

Culpa  niraium  beata  qu«  I  redempta  eft  natura     )      ,     , 

Deus  qui  creavit  omni^z  |  nafcitur  ex  foemina      y  9t7 

fMirabilis  nature  |  mirifice   indut«  |  aflumensi 
quod  non  erat  1  manens  quod  emt  I7  +  7.-4.,— ^6 

Induitur  nature  |  divinitas  humane  |  quis  au-  ^  '  ~ '  ~ '  ~  ■> 
(_         divit  talia  |  die,  rogo,  fa^a  J 

VTTT   5  Quaerere  venerat   -I    paftor  pius  quod  perierat  7  <-  ,     

■  (  Induit  gale<2m       |    certat  ut  miles  armature    j     "*""       ^' 

f  Proftratus  in  fua  propria  |  ruit  hoftis  fpicula  |  "j 

jy  J  auferuntur  tela  [      ,      ,e 

I  In  quibus  fidebat  divifa  |  funt  illius  fpolia  [     i^t/T" 
[^         capta  praeda  fua  J 

{Christi  pugna  I  fortiflima  |  falus  noflra  eft  vera  ) 
Qui  nos  tuam  \  ad  Patria/w  |  duxit  poft  vie-  >4+4  +  7r:i5. 
toiiam  J 

XI.  In  qua  fibi  laus  eft  aeterna.     V.  irrefponforius. 
[II.]  Natus  ante  ftecula. 

{Natus  ante  faecula  |  Dei  Filius  invifibilw  |  in-  "| 
terminws  [7  +  10+4:^21. 

Per  quem  fit  machina  [  coeli  et  terrae,  maris  et  [ 
in  h/'j  1  degenti«m  J  6  +  10+41:120. 

Itaque  haud  reSe  cohaerent  verjus,  quod  jilentio  praetermijit 
Wolfius.  Equidem  levi  mutatione  legerem.  Per  quem  fuit 
machina.  II.  7  +  7  +  4=18.  III.  10+12  +  9  +  8  +  10=49. 
IV.  9-f9  +  5  =  23.     V.  7  +  8  +  6  +  8  =  29.     VI.  14  +  8  +  5  = 

27. 

[III.]  Hanc  concordi  famulatu.     Expofiiit  Wolfius,  p.  296. 

[IV.]  Johannes  Jefu  Chrifto. 

I.  Johannes  Jesu  Christo  ||  multum  dilefte  virgo.     Vs.  irrelp. 

f  Tu  ejus  amore  |  carnalem  in  navi  ||  parentem " 
liquifti 
II. -{  Tu  leve  conjugis  ]  peftus  refpuifti  ||  Meffiam   -6  +  9  +  10=125. 
fecutus 
[_  Ut  ejus  peftoris  |  facra  meruifles  ||  iiuenta  potare  _ 


368  Notkerianarum  Leges 

r  Tuque  in  terra   pofitus  |  gloriam   confpexifti  T 
yyj  J  filii  Dei  I  o  ,      _ 

■  I  Quae  folum  fanftis  in  vita  |  creditur  contuenda  |      '    ^~ 
(_  efle  perenni  J 

Satis  rede,  quoad  jyllabarum  numerum,  fe  habet  dicolum. 
Sed  quum  et  Jenjus  emphajls  in  terra  et  vita  pojita  jit,  et  ajjb- 
nantia  in  eijdem  verbis  locum  habeat — adde  quod  aliud  prae- 
tulerim  verbum,  in  via — nullus  dubito  quin  ita  legamus  : — 

Tuque  pofitus  in  nj'id  I       gloriam  confpexifti  filii  Dei 

Quas  folum  fanftis  in  njitd       \       creditur  contuenda  efle  perenn/. 

{TeCHRiSTUS  in  cruce  triumphans  |  matrifuae'l 
dedit  cuftodf;w  loO-   8 

Ut  virgo  virginem  fervares  1  atque  curam  fup-  j  ^     ^ 
peditar^j  J 

f  Tute  carcere  flagrifque  |  fraftus  teftimonio  pro  "| 
vJ  Christo  es  gavifus  U+74-7=22 

*  I  Idem   mortuos  fufcitas  |  mque  Jesu   nomme  j      ^  '^i 
(_  venenum  forte  vincis  J 

Verjus  poeta  indignus,  quippe  qui  nuUam  intercijionem  facile 
permittat. 

r  Tibi   fummus  tacitum   prae  ceteris  |  Verbum  1 
^,  J  fuum  Pater  reveto  (^11+9. 


Tu  nos  omnes  fedulis  precibus  |  apud  Deum 
l_  femper  commends  J  10  +  9. 

Legendum : — Tibi  fumnnis  tacitwm  |  ceter/j  |  Verbam  fu«m  |  Pat^r  vtvtlat 
Tu  nos  omnes  precibws  |  fedu//j  |  ap«d  De«m  |  femp^r  com- 
mcnda. 

VII.  Joannes,  Christi  care.     Vs.  irrefp. 
[V.]  Laus  tibi  Chrijle. 

I.  Laus  tibi  Christe  patris  optimi  ||  hate  Deus,  omnipotentiae.     Vs. 
irrefp. 

'Quern  coelitus  jubilant  fupra  aftra  |  manentis 
plebis  decus  harmonise 
TT  J  Queni  agmina  infantium  fonoris  |  hymnis  col- 
laudant  aetlieris  in  arcc 
Qu^os  impius  ob  nominis  odium  |  tui  mifero 
ftraverat  vulnere 


II  +  ii=:22. 


fQuos  pic  nunc  rcmuncras  in  coelis  |  Christe  T 

Iff  J  pro  poenis  nitide  I  

'I  Solita   uliis  gratia   qua   tuos  |  ornas    coronis  (  "       — '^* 
|_  fplcndide  J 

r  Quorum  precibus  facris  |  dele  precamur  noftrae "] 

TV  J  I^'*^  I  crimina  vitx  I      1      1     

*  ]  Et   quos   laudibus   tuis  |  junxcras   nobis  iftic  (  ^"'"^"'"^"~*^* 
(^         dones  |  clemens  favcre  J 


Sequentiarium.  ^6^ 

y    (  Illis  aeternas  I        dans  lumen  glori<s  \        , 

*(  Nobis  terrea         |        concede  vincer^  j  — ^^' 

rUt  Hceat  ferenis  a6lib«j  |  plenitur  adipifci  |  T 
yj    '  dona  tua?  gratis  [10  +  7  +  7—24. 

'  j  Herodis  ut  non  fiat  iocius  \  quifquis  in  horum  [ 
\_         laude  I  fe  exercet  propers.  J 

VII,  Sed  aeternaliter  cum  eifdem  catervis  tecum  fit,  Domine.     Vs.  irrefp. 

Jam  vero  quaerendum  ejl,  quonam  modo  facillime  et  re^ifllme 
ordinari  pojjint  intercijiones.  Alii  enim  aliter  diviferunt,  nee 
certo  quidquam  de  ea  re  Jlatui  potejl.  Nee  mirari  non  pojjum, 
quo  pafto  Vir  CI.  I.  T.  Monius  Jatis  je  rejponjbria  edidijje  Jibi 
vijus  jit,  quum  nil,  niji  quod  ocuHs  verjus  intercijos  reprsejentavit, 
ejujmodi  jkpe  fecerit.  Exemplojlt  Tom.  i.  Hymn.  153.  Ita 
ille  edidit  et  interpunxit : — 

I.  Agnl  pafcalis  2.  Quarum  frons  in  poftis  eft 

efii  potuque  dignos  modum  ejus  illita 

facro  fanfto  cruore 
Moribus  finceris  et  tuta  a  clade  canopica, 

praebeant  omnes  fe 
chriftianae  animas, 

Quarum  crudeles  hoftes 
Pro  quibus  fe  Dec  in  mari  rubro  funt  obruti. 

hoftiam  obtulit 
ipfe  fummus  pontifex 

At  hoc  vero  non  tam  parallelizare  eJl,  quam  aTra^aMyiMu?  jub 
fpecie  parallel^mi  verjus  Jinere.  Nemo  melius  in  hac  materia 
laboravit  quam  Wolfius,  qui  utinam  quod  paucis  praejlitit  Je- 
quentiis,  multis  praejlitijjet !  Exemplum  vero  capiamus  :  Monii- 
que  intercijionem  primam,  dein  nojlram,  JpeSemus.  Ex  no- 
tijfimis  ejl  jequentia  :   SanSft  Spiritus.     Ita  Monius  : — 

1.  Sancti  Spiritus  aflit  t 
nobis  gratia. 

Sed  plane  irrejponjbrius  ejl  verjus  :  nee  ita  in  duas  partes 
dividi  potejl. 

2.  Quae  corda  noftra  fibi  faciat 
habitaculum 

Expulfis  inde  cunftis  vitiis 
fpiritalibus. 

Spiritus  alme, 
illuftrator  hominum, 

Horridas  nofti-ae 
mentis  purga  tenebras. 

B  B 


jyo  De  Commatifmis 

Sed,  quaejb,  cur  jub  ijlo  numero  (2)  duo  includuntur  binarii  ? 
praejertim  cum  inter  Je  nuUo  modo  cohaereant. 

Tu  mecum,  ne  fallor,  ita  dijpones  : — 

II,  Quae  corda  noftra  fib?     I     facial  habitaculaw 
Expulfis  inde  cunftij     |    vitiis  fpiritalib«j. 

Ad  Jibl  et  cun^is  ponenda  ejl  intercijio  :  minime  pojl  faciat 
et  vitiis.  Ita  enim  ajjonantia  (jibi,  vitiis)  jubet :  ita  emphajis 
ipjius  Jententise  Juadet.  Sibi  enim,  non  alii,  Jibi,  DOMINO  et 
Vivificanti,  SPIRITUS  Sanctus  corda  nojlra  facit  habitacula  ; 
itaque  nuUos,  niji  Je,  dominos  agnojcit  vel  agnojcere  potejl,  et 
cunSia  vitia  expellit. 

III.  Spiritus  alm^     [    illuftrator  hominum 
Horrldas  noftr^y     |    mentis  purga  tenebras  5 

ut  et  quae  jequuntur :  nijl  quod  iterum  duos  binaries  Jub  uno 
numero  includit  editor. 

Jam  vero  experimentum  aliud  faciamus  :  notijjimam  illam 
Sequentiam  BenediSia  fit  femper  in  materiam  adhibentes.  Ita 
illam  ordinat  Monius  : — 

I.  Benedi6la  femper  fit  2.  Deus  genitor, 
fanfta  Trinitas,  Deus  genitus, 

deltas  fciiicet  unica,  in  utroque  facer  Spiritus 

coaequalis  gloria.  deitate  focius. 

Pater,  Fiiius,  Non  tres  tamen  dii  funt, 

Sanftus  Spiritus,  Deus  unus  eft, 

tria  funt  nomina,  omnia  fie  Pater  Dominus,  Fiiius 

eadem  fubftantia.  Spiritufque  Dominus. 

At,  Ji  quid  video,  neque  inter  Je  verjus  primus  et  J*ecundus, 
neque  eorum  partes  mutuo  rejpondent.  Duplici  ergo  modo  or- 
dinari  potejl  hoc  exordium.     Vel  Jic  : — 

A  r  Benedifla  femper  fit  Sanfta  Trinitas  |  Deltas  fciiicet  unica  |  co«- 
qualis  gloria 

{Pater,  Fiiius,  Sanftus  Spiritus  |  tria  funt  nomina,  omnia  | 
eadem  fubftantia 
Deus  genitor,  Deus  genitus  |  in  utroque  facer  Spiritus  | 
deitate  focius 
B     Non  tres  tamen  Dii  funt,  Deus  eft  nnus  \  fie  Pater  Dominus,  Filia/,  | 
Spiritufque  Dominuj. 

Quod  et  Monium,  licet  obfcure,  fignificajje  credo. — Dedi  eji  unuSy 
qui  A  cum  B  correjpondcnt :  ut  commatijmi  feu  intercijiones  tou 
A  ajjbnantes  Junt :  Ideoque  intercijiones  roii  B  debent  ejfe.     Sed 


et  Intercifionibus.  371 

quum  nulla  Jit  Sequentia  quae  plures  acceperit  formas,  ita  ut  non 
Jblum  verba  varientur,  Jed  et  ipji  verjus  vix  iidem,  in  variarum 
Ecdejiarum  MiJJalibus,  videantur;  quumque  in  prima  daujula 
TO  femper  non  Jemel  omittatur,  ultima  vero  daujula,  niji  fallor, 
non  Jemel  penitus  exdderit,  mihi  perjuadere  non  poJJum,  quin  in 
honorem  SS.  Trinitas  tricolo  carmen  Juum  indpere  voluerit  poeta 
in  hunc  modum  :  — 

{Benedi6la  fit  Sanfta  Trinitas :  |  deitas  fcilicet  unica  |  coaequalis  gloria  ") 
Pater,  Filius,  Spiritus  San6his  |  tria  funt  nomina,  omnia  |  eadem  fub-  ! 
ftantia  [ 

Deus  genitor,DEus  genitus  |  in  utroque  facer  Spiritus  |  deitate  focius.  J 

Tum  vero  aliquem,  theologiae  quam  poejeos  peritiorem,  ne 
Sabellianijmi  incurreret  Jujpidonem  poeta,  daujulam  quartam, 
verbis  ex  confejjione  Athanajiana  paene  dejumptis,  addidijje  : 
quo  fadfo,  ne  mancus  exjlaret  Jyllabarum  numerus,  to  femper 
alia  manu  in  initio  additum  fuijQfe.  Sed  tu  vide,  Vir  DoftiJjIime, 
an  tibi  haec  conjeftura  Jatis  placeat. 

Mihi  autem  videtur,  non  aliam  legem  de  interdjionum  numero 
et  locis  Jlatui  pojje,  quam  hajce,  quas  brevij[)ime  percurram.  Vix 
enim,  vel  ne  vix  quidem,  hac  de  re  aliquid  certi  e  notis  mujids 
adipijci  pojjumus  :  ducibus  Jane,  quod  verjus  attinet,  eximiis  : 
quod  interdjiones,  inutilibus.  Et  primo  quidem  parum  interejl, 
utrum  pauciores  an  plures  eas  fadamus,  dummodo  reSe,  ubi 
dividimus,  dividamus  ;  e.  g.  qui  ita  legere  vult,  me  certe  admo- 
dum  repugnantem  non  habebit : — 

lUuxit  dies  Primo  Mariae, 
quam  fecit  DoMiNus,  dehinc  apoftolis 

mortem  devaftans,  docent  fcripturas 

et  viftor  fuis  cor  aperiens 

apparens  ut  claufa 

diledloribus  vivus.  de  ipfo  referarent, 

Quamquam,  ut  mihi  videtur,  convenientius  ita  dijlribui  potejl : 

Illuxit  dies  quam  fecit  DoMiNus, 
mortem  devaftans 
et  viftor  fuis  apparens  dileftoribus  vivus. 

Primo  Mariae,  dehinc  apoftolis, 
docens  fcripturas 
cor  aperiens  ut  claufa  de  ipfo  referarent. 

Prima  itaque  Jit  regula  ;  interdjiones,  jeu  una  Jive  plures  Jint, 
fen  jus  emphajin  fequi  deberent.     E.  g.  : — 

Qui  coeli  qui  terrae  regit  fceptra  ||  inferni  jure  domito 

Qui  fefe  pro  nobis  redimendis     ||  permagnum  dedit  pretium. 


3^2  De  Interciftonihus 

Iterum  :  verjus  ijlos  tu  noli  Jic  interpungere  : — 

Ecclefiam  I      veftris  do6lrinis         I       illuminatam 

Per  circulum     |       terras  precatus  |      adjuvet  vefter 

qui  potius  Jic  excudi  debent : — 

Ecclefiam  veftris         1 1    doftrinis  illuminatam 
Per  circulum  terrae     1 1    precatus  adjuvet  vefter. 

Cadunt  certe  vis  et  emphajls  Jententise  in  vejiris  et  vejier. 
Sanflos  apojlolos  enim  exorat  poeta,  ut  quam  doSrinis  Juis  oHm 
erudierint  ecclejiam,  earn  quoque  nunc  juis  precibus  ne  omittant 
adjuvare.     Iterum  : — 

Hasc  domus  aulae  coeleftis  I  probatur  particeps 
In  laude  regis  coelomm      |   et  caeremoniis. 

Quo  bene  objervato  occurrit  jsepius  levij^ima  mutatio,  quae  me- 
trum  aeque  ac  Jententiam  adjuvat.  Legimus  in  Sequentia  de 
SS.  Innocentibus : — 

Recentes  atque  teneri  milites  ||  Herodiano  enfe  trucidati  te  hodie  praedi- 

caverunt 
Licet  necdum  potuerunt  linguula  ||  efFufione  tamen  te,  Christe  fui  fan- 

guinis  praeconati  I'unt. 

Intercijionem  non  niji  unam  Jententiae  verjus  patitur  :  quis  enim 
hunc  in  modum  legeret  ? 

Recentes  atque  teneri  |  milites  Herodiano  |  enfe  trucidati  te  hodie  praedi- 

caverunt 
Licet  necdum  potuerunt  |  linguula  eff'ufione  ]  tamen  te  Christe  fui  fan- 

guinis  praeconati  funt. 

Sed  in  ultima  claufula  circumjpiciamus,  an  non  in  aliquod  ver- 
bum  ambobus  verjibus  commune  vis  Jententiae  cadat.  CertiJJime, 
ex  te  omne,  quidquid  id  ejl,  dependit.     Tu  ergo  Jic  corrigas  : — 

Recentes  atque  teneri  milites  |  Herodiano  enfe  trucida//  |  te  hodie  prasdi- 

caverwnt 
Licet  necdum  potuenmt  linguula  |  eff'ufione  tamen  Christe  fui  |  te  fan- 

guinis  praeconati  funt. 

Vel  ita,  ut  cum  Bcntlcio  loquar,  Jcripjlt,  vel  debuit  Jcribere  poeta. 
P^adem  dc  causa  nollcm  intercijionem  inter  Jubjlantivum  et  Juum 
adjeftivum  interponerc,  niji,  quod  Jaepe  fit,  venujlas  Jententiae  ita 
pojlulat.  Sequentem,  e.  g. ,  Sequentiae  Pentecojlalis  verjiim  hoc 
modo  ordinarem  : — 


Regul^e  quisdam.  273 

Idem  vel  latronem  fufpenfum  ||  perfuafor  facratum  convertit  in  confef- 

forem 
Teloneo  quondam  fedentem  ||  artlfex  peritus  ti-ansformat  in  evangeliftam. 

Atqui,  Ji  JcripjiJJet  poeta  (quod  et  melius  fortajje  fcribere  potuit) 
peritum^  turn  pojl  perfuafor  et  artifex  claujulas  interpunxijjem. 
Multo  minus,  mea  quidem  Jententia,  pojl  verba  imbecilliora,  e.  g. 
/w,  atque^  qui,  quos^  aliaque  ejujdem  generis.  Quod  tamen 
JaepiJJime  fadt  Monius,  e.  g.  : — 

Atque  pretium,  tu 

veflis  es  botri 

nati  in  vineis  Engaddi. — 

Gaudens  ecclefia  hanc 
dieculam  venerando. 

At  jkpe  accidit,  nuUam  in  verju  emphajin  ita  inejje,  ut  de 
Jlatuenda  intercijlone  ab  ea  doceamur.  Turn,  jl  quae  exjlat, 
quserenda  erit  ajjbnantia,  utilijjima  Jane  et  fidijjima  adjutrix. 
Exempla  exjlant  innumera. 

Hymnite  nunc  fuperi  ||  paritur  refonate  inferi 

Et  omnis  in  DoMiNi  jj  fpiritus  gratuletur  aenes/. — 

Quarum  coron/j        1 1  ornatur  mater  ecclefia 
Quarum  triump^/j    1 1  exfultat  coelorum  curia. —        . 

Spiritus  almf         ||  illuftrator  hominum 
Horridas  no^ra    1 1  mentis  fuga  tenebras. — 

Tu  purificator  omniuzw  1 1  flagitiorum  Spiritus 
Purifica  noftri  ocuIuot    |  |  interioris  honiinis. 

Ubi  optime  inter  omnium  et  fiagit'torum  cadit  caejiira.  Cun6?is 
enim  ex  flagitiis  puram  praejlare  mentem  ei  debet,  qui  DeuM 
oculo  interioris  hominis  videre  dejiderat. 

Jam  fe  replica/  |  faeculi  kries  |  maxima  ||  venit  etiaz«  |  vatis  Cumaeae  veri- 

dicae  |  jam  aetas  carminis  ultima  | 
Vago  remea/  [  faecula  reveh^aj  |  aurea  ||  adfunt  tempera  |  quo  gens  ferrea 

jam  definat  |  et  mundo  puUulat  aurea  | 

quod  et  exemplum  minime  jpernendum  ejl  crebriorum  ajjonan- 
tiarum,  poeta  fane  in  talibus  vinculis  gloriante. 

Vigilat  partorum  cura  ||    vox  auditur  angehVa 

Cantant  inclyta  carmina      1 1    plena  pace  et  gloria 
Christo  rererunt  propria  ||    nobis  canunt  ex  gratia. — 

Gaude  homo:    ||    cum  perpendis  talia 
Gaudecaro:      11    fada  Verbi  focia. 


374  -^^  Sequentiarum  verftbus 

Atqui  Jaepius,  praefertim  in  Jequentiis  Jerioris  sevi,  in  conjbnantias 
hae  ajjbnantiae  jeje  verterunt ;  ita  ut  medium  quendam  locum 
inter  Notkerianas  teneant  et  Vidorinas. 

Jam  de  verjibus  irrejponforiis  aliquid  jlatuendum  ejl.  Exjlant 
praecipue  duo,  unus  ad  principium,  alter  ad  linem  carminis. 
Aliquando  non  niji  unum,  aliquando  ne  unum  quidem  invenimus. 
Apponamus  igitur  eos,  qui  a  S.  Notkero  profe6ii  funt,  ut  Ji 
quam  conjlruflionis  normam  exhibent,  eam  in  medium  profera- 
mus.     Sunt  igitur  qui  Jequuntur  : — 


Ad  Principium. 

1.  Eja  recolamus  laudibus  piis  digna. 

2.  Hanc  concordi  famiilatu  colamus  folemnitatem. 

3.  Johannes  Jesu  Christo  multum  dilefte  virgo. 

4.  Laus  tibi  Christe  Patris  Optimi  Nate,  Deus  omnipotentiae. 

5.  Fefta  Christi  omnis  chiiftianitas  celebret. 

6.  Concentu  parili  hie  te  Maria  veneiatur  populus  teque  colit  cordibusS. 

7.  Laudes  Salvatori  voce  modulemur  fupplici. 

8.  Pangamus  Creatori  atque  Redemptori  gloriam. 

9.  Agni  pafchalis  efu  potuque  dignas. 

10.  Summi  triumphum  Regis  prolequamur  laude. 

11.  Sancti  Spiritus  adfit  nobis  gratia. 

12.  Sanfli  Baptifta;,  Christi  prasconis. 

1 3.  Laurenti  David  magni  martyr  milefque  fortis. 

14.  Congaudent  angelorum  chori  gloriolie  Virgin!. 


Ad  Finem. 

1.  In  qua  fibi  laus  eft  asterna. 

2.  Nunc  inter  inclytas  martyrum  purpuras  corufcas  coronatus. 

3.  Johannes,  Christi  care. 

4.  Sed  asternaliter  cum  eifdem  catervis  tecum  fit,  Domine. 

5.  Huic  omnes  aufcultate  populi  prajceptori. 

6.  Laus  quoque  Sancto  Spiritui  per  asvum. 

7.  Spiritales  chori  Trinitati. 

8 

9.  Port  mortem  melius  cum  eo  vifturos. 

10.  In  fine  feculi  ipfe  quoque  Temper  fit  nobifcum. 

11.  Hunc  diem  gioriofiim  fecifti. 

12.  Amice  Christi  Joannes. 

13.  Martyr  milefque  fortis. 

14.  Ut  fibi  auxilio  circa  Christum  Dominum  efle  digneris  per  jevum. 

Et  primo  objervandum  ejl,  multos  ex  verjibus  ad  principium 
pojitis  duas  eafdemque  pares  claujulas  in  Je  continere, — 

Hanc  concordi  famulatu 
Colamus  folemnitatem — 


initialibus  et  finalibus.  375. 

Joannes  Jesu  Christi 
Multum  dilefte  virgo — 

Laurent!  David  magni 
Martyr  milefque  fortis — etc. 

Sic  quoque  (Mon.  197)  :  — 

Laudantes  triumphantem  * 
Christum  canamus  hymnum. 

Multos  ex  dicolo,  vel  tricolo,  addito  monocolo,  componi,  hunc  in 
modum : — 


Agni  pafchalis 
efu  potuque 
dignus — 

Sancti  Spiritus 

adfit 
nobis  gratia — 

Congaudent 

angelorum 
chori 

gloriofae 
Virgini — 


Laudes  Salvatoris 
voce  modulemur 
fupplici — 


Pangamus 
creatori 
atque 
redemptori 

gloriam — 


Quod  cum  Congaudent  eundem 
habet  rhythmum. 


Et  ut  experimentum  in  prqfis  Jequioribus  faciamus  :- 


Laude  ceieberrima 

recolamus 
fefta  facratiflima — 

Benediftio 
trinae 
Unitati 

fimplici 
Deitati 
femper 
omnifaria. 


Cantemus  cunfti  f 

melodum 

nunc  Alleluia. 

Regnantem  fempiterna 
per  faecla  fufceptura 

concio 
devota 

concrepa. 

Speciofus  form^ 

prae  natis 
hominum  Iesus. 


Quod  et  de  pojlremis  verjlbus  notari  potejl,  e.  g.  : — 


In  qua  fibi 

laus 
eft  aetema— 


Spiritales 
chori 
Trinitati — 


•  Quod  ille  minim  in  modum  interpungit  :- 
Laudantes  triumphantem  Christum 
Canamus  hymnum. 
f  Male  interpungit  Monius : — 

Cantemus  cunfti  melodum 
nunc  Alleluia. 


376 


SeqUentiarum  Difficult  as 


In  fine  faeculi 

ipfe  quoque 
femper  lit  nobifcum — 

Amice 

Christi 
Joannes — 

Poll  mortem 

melius  cum  eo 
vifturos — 

Hunc  diem 

gloriofum 
fecifti — 

Sed  aeteraaliter 

cum  eifdem 
catervis 
tecum  fit  DOMINE — 


Huic  omnes 

aufcultate 
popull 

praeceptori — 

O  Galle 
Deo 

dilefte — 

Nunc  inter  inclytas      , 
martyrum  purpuras 

corufcas  coronatus — 

Te  crux  affociat 
te  vero  gladius 

cruentus  mittit  Christo- 


(et  hi  duo  ejufdem  funt  normse). 


Vel  elaboratior,  ut  quern  apud  Monium  legere  ejl,  verfus : — 

Ergo  perfolvamus 

gratias  Deo  patri 
qui  nos  cohaeredes 
fecerat  Christi  fui 

et  prodigo 
fui  fanguinis  Christo 

Spiritui 
quoque  cordis  un£lori 
jubilemus. 

Sed,  ut  verum  fatear,  ne  ita  quidem  omnes  verjus  in  ordinem 
redigl  pojjunt,  qui,  quod  et  ipje  fatetur  Monius,  majore  indigent 
luce  et  peritia.  Inter  hos  exjlant  fortajje  multi,  qui  indoSe 
Jcripti,  corruptijjimi  ad  nos  venerunt.  Nee  mirum  ;  quum  harum 
leges  jequentiarum  multos  etiam  medii  aevi  Jcriptores  penitus 
latuerint.  Jamdudum  vidimus,  Clichtovaeum  eas  nullis  teneri 
vincuiis  credidijje.  S.  Hildegardis,  quae  fequentiam  a  Monio 
editam  compofuit  O  ignis  Spiritus  Paraclite,  plane  a/^sTpovf  eas 
fuijje  putabat.  Quid  ergo  mirandum,  jl  recentiores  mira  pro- 
jarum  ars  effugerit,  ita  ut  pro  Juo  quifque  placito  vel  interpolaret, 
vel  corrigeret,  nuUo  metri,  quod  abejje  putabatur,  reJpeSu 
habito  ? 

Ita,  cum  in  Mijjali  Sarijburienfi  jequentia  Pajchalis  elegan- 
tijjima  hunc  in  modum  incipiat : — 

Die  nobis  quibus  e  terris  nova 
cunfto  mundo  nuncians  gaudia 
noHram  rurfus  vifitas  patriam 


ordinandarum.  377 

CorreSor  MiJfaUs  Cameracenfis  hunc  in  modum  legit : — 

Eja  die  nobis,  quibus  e  terris  tantis  nova,  etc. 

Jam  de  accentibus  dicendum  ejl.  De  eis  jequentiarum  fcrip- 
tores  idem,  quod  de  homoeoteleutis  vetujliores  hymnographi, 
judicabant.  Ubi  fponte  rejpondebant,  bene  erat;  ubi  Jlne  magno 
labore  rejponjbrii  fieri  potuerunt,  baud  male ;  ubi  difficiliores 
feje  praebuerunt,  laborem  non  valebant.  Exemplum  videamus : — 

I  2  3  A  .  .  .     ^ 

Nos  corde  f  percepimus  |  qualis  ac  quantus  |  eft  quia  vicinus  |  dignitate  | 
6 
Christi  fit  et  morte 

123  45 

nam  morte  |  turpiffima  |  damnatur  fponfus  |  fponfi  et  amicum  (  damnant 
6 
morte  |  refte  turpiflima 

In  prima,  jecunda,  quinta  claufulis  reSij[)lme  currunt  accentus. 
In  quarta  mediocriter  tantum.     In  tertia,  cum  primus  verjus 

accentum  ita  habeat,  — 1  — ,  Jecundus  accentum  hunc  in 

modum   figit 1 —.      In  fexta,  primus   ita  je   habet, 

— 1  — ;  Jecundus  — .  Ut  curreret  ic- 
tus rede  damnatur^  turpifstma  pronuntianda  ejjent.  AHud  ap- 
ponamus  exemplum  : — 

Daemoniis      I    earn  feptem        I    mundas  feptiformis    I    Spiritus 


Ex  mortuis    |    te  furgentem     |    das  cunftis  videre       |    priorem 

12  3 

Hac  Christe  profelytam  |  fignas  ecclefiam  J  quam  ad  filiorum  menfam  | 

.4. 
vocas  alienigenam 

123  4 

Quam  inter  convivia  |  legis  et  gratiae  |  fpernit  Pharlfaei  faftus  |  lepra  vexat 
hasretica 

Vides  hie  optime  procedere  omnia,  excepta  quarta  primi  binarii 
intercijione  :  ubi  prior  verjus  quaji-cretico,  alter  quaji-amphi- 
brachy  conjlat.  Nee  banc  accentuum  difparitatem  incuriam 
vocare  pojjumus,  multo  minus  ignorantiam,  Jed,  Jive  libertatem 
velis.  Jive  licentiam.  Et  idem  ejl,  etji  rarius,  objervare  in  Je- 
quentiis  et  in  hymnis  rhythmicis,  e.  g. :  — 

Altifsima  providente 
Cun6la  re6te  difponente 
Dei  fapientia. 


378  Cur  *J^  rubra  notatur  lined. 

Urbs  beata  Jerusalem, 
Difta  pacis  vifio. 

Nunc  dimiflb  adultero 
Maritatur  fponfo  vero. 

Nec  ideo  jlatuere  pojjumus,  has  Jyllabas  ita  enuntiatas  fuijje.  Id 
exprejje  vetat  notatio  mujica.  In  hymno  pafchali,  cujus  hoc  ejl 
initium  :  Aurora  lucis  rutilat  Caelum  laudibus  intonat,  hymnale 
Sarijburienje  ita  dat  accentum  : — 

1^ _    M    ■    ■— ^— : — ■ — »— ■    ♦ ^— ■ — »— *-»-ai— 


Au-ro-ra  lu-cis  ru  -  ti-lat    Cce  -  lum  lau-di-bus  in  -  to    -     nat 

ubi  brevis  legitur,  quam  produSam  vult  accentus,  penultima  tcu 
laudibus.  Inconditum  Jane  invenujlumque  id  nobis  videatur. 
Sed  et  nos,  aeque  ac  vejlrates,  Vir  Do^ijOlme,  Hcentiam  ejufmodi 
ujurpamus,  baud  minus  auribus  Graecorum  vel  Romanorum  bar- 
baricam  :  earn  dice,  qua  in  primo  vel  tertio  verjuum  iambicorum 
pede  pro  iambo  vel  Jpondeo  trochaeus  locum  habere  potejl. — 
At  quoniam  notas  mujicas  Jpedlat  oratio,  baud  jpernendum  for- 
tajje  judicabis,  Ji,  quod  de  lis  in  hac  materia  objervavimus,  dica- 
mus.  Fortajje  jam  ab  aliis  objervatum  ejl :  quod  tamen  me 
legiJOfe  non  memini.  Inter  libros  MSS.  funt,  qui  in  loco  Jigni  15 
flava,  et  pro  Jigno  frS  rubra  utuntur  linea.  Id  mihi  Jic  explican- 
dum  videtur.  Signum  ^,  Jive  C,  reSe  auream  Jlbi  vindicat 
lineam,  quia  C  pro  Caritate  capi  potejl :  caritas  autem  pretio- 
JlJJima  inter  virtutes  ejl,  velut  inter  metalla  aurum.  rj  vero, 
Jive  F,  rubro  depingitur  colore,  quia  in  ijla  litera  Fides  Jignificari 
potejl :  qua  Martyres  purpuratam  Jui  cruoris  chlamydem  induti 
]unt. 

Jam  de  variis  ijlarum  Jequentiarum  nominibus  aliquid  dicen- 
dum  ejl.  Et  mihi  quidem,  Ji  ita  Jlatui  poJJet,  convenientius 
videtur,  ut  quae  Notkerianam  referunt  indolem,  eae  profaruniy 
quae  vero  rhythmice  fcribuntur,  fequentiarum  titulo  intellige- 
rentur.  Monius,  manujcriptorum  fortajje  aufloritatem  Jecutus, 
S.  Notkeri  foetum  troparia  vocat.*  Quod  tamen  aliquid  in- 
commodi  habet.  Optandum  enim  ejjct  ut,  quoad  fieri  potejl, 
unum  idemque  vcrbum  unam  candcmque  rem  Jignificaret ;  multo 
autem  magis,  cum  de  pari  materia  agitur.  At  Jequentiae  Not- 
kcrianae  quodam  modo  Ecclejioe  Graecae  cfi^xiq  respondent ;  quae 
Odae  ex  inccrto  numero  TpoTra^lm  conjlant.     Ideo  Jinguli  Jcquen- 

♦  [Ego  ne  unum  novi  codicem,  in  ouo  Sequential  Notkerianae  adfcripta 
fit  vox  tropar'ti.  Nequc  Monius,  quoad  fciam,  hanc  vocem  in  iibris  MSS. 
invcnifl'e  autumut. — Daniel.] 


De  Sequent iar urn  hirmis.  379 

tiae  verjus,  minime  vero  tota  fequentia,  eo  titulo  vocandi  ejjent, 
Ji  analogiam  dicendi  Jervare,  quod  pojjumus,  vellemus. —  Atqui 
Notkerianis  fequentiis  alii  in  manujcriptis  nonnunquam  prae- 
figuntur  tituli,  quos  e  re  erit  in  medium  proferre.  Occidentana. 
Fidicula.  Latatus  fum.  Domlnus  regnavit.  Duo,  tres.  yujius 
germinabit.  Symphonia.  Romana.  Frigdola. — A  pojlremis  in- 
cipiamus.  Eckehardus  in  Juo  de  cajibus  S.  Galli  libello  ita 
Jcribit  :  "  Fecerat  quidam  Petrus  ibi  jubilos  ; '' — id  ejl,  neumata, 
de  quibus  antea  diftum  ejl — '*  ad  Sequentias  quas  Metenjes 
vocabat" — Jequentiarum  nomine  Jeriem  neumatum  innuit — 
"  Romanus  vero  Romane  et  amoene  de  Juo  jubilos  modulaverat, 
"  quos  quid  em  pojl  Notkerus  quibus  videmus  verbis  ligavit. 
"  Frigdorae  videlicet  et  Ocddentanae  quos  Jic  nominabant  jubilos, 
"  his  animatus  etiam  ipje  de  juo  excogitavit."  In  quibus  Ecke- 
hardi  verba,  ut  oHm  objervavit  Du  Cangius,  vim  aut  etymon 
verbi  vix  quis  agnojcat. — Occidentana  forjitan  nomen  traxit  ex 
iis  melodiis,  quas  "  a  Gimedia,  (a  Nordmannis  vajlata"  id  ejl, 
Jumieges)  prejbyterum  quendam  ad  S.  Galium  attulijje  narrat 
S.  Notkerus.  Romanam  non  niji  melodiam  quae  ab  Urbe  venijje 
credebatur  intellexerim.  Frigdola  vel  Frigdora  facilius  agnojcit 
etymon  :  idem  enim  vult  atque  Phrygo-Doricum  ;  id  ejl :  Tonus 
primus  mixtus  cum  tertio.  Fidiculam,  au^lore  Wolfio,  ecclejiaj"- 
ticae  mujicae  injerviije  jat  Jcio ;  quid  autem  loco  tituli  jibi  velit 
viderint  doftiores.  Quod  et  de  illo,  Duo  tres,  dicendum  erit. 
An  cetera,  Dominus  regnavit,  yujius  germinabit,  Latatus  fum, 
introitus  ecclejiae  S.  Gallenji  proprios  JpeSarint  mihi  incom- 
pertum  ejl :  certe  hirmorum  locum  (de  quibus  infra  dicetur)  non 
tenent,  quippe  qui  verjibus  PJalterii  jupradidis  minime  re/pon- 
deant.  De  his  conjiili  potejl  Monius,  i.  197.  Symphoniam  bene 
notat  Wolfius  injlrumentum  mujlcum  fuijje  :  quern  tamen  miror 
non  laudajje  hymnum  : — 

Dies  feftus  agitur, 
Tange  fymfhontam* 

*  [ Addo  quse  ego  de  Sequentiarum  titulis  fentio.  Eft  autem  eorum  genus 
quintuplex.  i .  Primi  generis  tituli  vere  funt  melodiarum  indicia  j  quam  ad 
rem  plurimum  facit  locus  in  Eckehardi  cafibus  S.  Galli,  qui  fupra  legitur. 
— Alios  muficos  titulos  index  exhibebit.  2.  Alterum  appellationum  genus 
ex  aliqua  voce,  cujus  eft  gravior  fignificatio,  in  fronte  Sequentiae  pofita 
pendet ;  ex  more  antiquitus  ufitato,  cujus  exemplum  agnofcimus  jam.  II. 
Reg.  I,  18.  3.  Alii  tituli  ex  Graduali  vel  ex  Epiftola  Sequentiae  proxime 
praecedente  petiti  funt,  vel  non  nunquam  ex  Introitu  aliifque  partibus  Officii 
Miffae.  4.  Alii  porro  in  Sequentiis  certorum  feftorum  ufibus  deftinatis  bre- 
viter  denotant  fefti  nomen  vel  materiam,  vel  rem  in  hiftoria  fefti  notabilem. 
5.  Quum  autem  non  unaquaeque  Sequentia  propriam  haberet  melodiam, 
titulo  faepenumero  ea  Sequentia  fignificatur,  cujus  melodiam  altera  fequeba- 
tur.     Non  raro  ad  haec  aliae  quoque  rationes,  fubtiles  et  ingeniofae,  accedunt. 


380  Sequent i^  cum  Odis    ■ 

Non  pojOfum  jilentio  praetermittere  quantum  Jimilitudinis  quoad 
metricas  rationes  inter  jequentias  Notkerianas  et  Odas,  quas  in 
matutinis  Juis  ujurpant  Graeci,  injit.  Illae  enim  incerto  inter- 
ciflonum  numero,  quamvis  longe  majore,  conjlant,  et  ad  normam 
certorum  verjuum,  Jive,  ut  vocantur,  u^ymvy  numeros  accentumque 
ducunt.     Exemplo  Jit  hoc  : — 

pei'flpojf  ai/xarajv  %a.i:a.(TQi(ra.(;  |  vravaoihfjit  to  irvf  T?f  aB-i0sla(    |    rZv  Oavfxariev   vf*itf 

'tKaa-roTi  S'poa'i^Ei; 
8e~n  If  j/yo>f)oy  viriif  Juvaj  I  tov  ddeaTov  ij  de/nii  sBiao'iv  |  riiv  4"%^*  "*♦  fovvovy  <f>a>Tt^orri 

evv,  (xxKap 

tS  vi'ferSi  Zuvo^ii  I        to^j  Iv  ma-ret  «  IfMovrraq 

sva-s0(xfip6v!et  fA,eXiTovra         |        0  Geo;  elXaynro;  el. 

De  Vi6?orinis  Jequentiis  pauca  rejlant  dicenda.  Has  {n  tres 
partes  pro  commodo  nojlro  dividere  pojfumus  :  eas  Jcilicet  quae 
quaji-trochaico  conjlant  metro,  quae  quaji-iambico,  quae  denique 
aliis  metri  rationibus.  Nemo  ejl  qui  nejcit  trochaicos  numero 
longe  antecellere  alios  :  in  Jlrophis  plerumque  ordinatos,  Jaepius 
triphthongos.  De  quibus  auftor  ^rtis  rhythmicandi  vetujlus  : 
"  Triphthongus  fit  tribus  modis  ;  primus  modus  ejl  quando  duae 
**  diJlinSiones  (verjus)  concordant  Jimul,  et  additur  Cauda," 
(Germ.  Refrainzeile,  Angl.  Tail-rhyme)  "  et  duae  aliae  Jimul, 
*'  et  additur  cauda,  et  caudae  concordant."  Hunc  Jcilicet  in 
modum  :    a  a  b  c  c  b  :    ubi  a  tt  c  quaji-trochaici   dimetri   Junt 

(— 1 -'  — ),   b  quaji-trochaicus  dimeter  cataleflus 

(_1 1 1 1).     Cujus  rei  exempla  praebent  Stabat  mater 

dolor ofa ;  Lauda  Sion  falvatorem  ;  ^i  procedis  ab  utroque ;  et 
Jexcenta  alia.  Verum  notandum  ejl,  paucas  ex  his  eandem 
rhythmorum  Jeriem  a  principio  ujque  ad  finem  tenere,  ut  fit  in 
Stabat  mater;  Corde,  voce  pulfa  ccelis  (Neale,  xlvi.);  Paulus 
Syon  architeSius  (Mone,  iii.  85);  Plaufu  chorus  latabundo  (Dan. 
ii.  112).  Plerique  ad  finem  in  omnia  alia  abeunt :  Jblent  quoque 
Adamus  ejujque  Jeflatores  in  medio  duos  verjus  injerere  iambicos 
trimetros  brachycatale^icos. 

Servi  crucis  crucem  laudent, 
Per  quam  crucem  fibi  gaudent 
Vitae  dari  munera : 

Dicant  omnes  et  dicant  finguli : 
Ave  falus  totiiis  (ieculi, 
Aibor  lalutit'era. 

Plerumqiiae  Sequentias  alienls  accommodatae  melodiis  aetata  funt  inf'erioresj 
atquc  omnino  titulorum  ad  cognolcendain  Sequentiaruni  aetatem  magnum 
eft  momentum,  neque  minus  ad  Sequentiaruni  divifiones  re6te  faciendas,  ex 
comparatiune  carum,  qua:  eundem  titulum  ferant. — Danicl,'\ 


Gracorum  ecdefiajiicis  comparat^.  381 

Iterum : — 

Jam  divinae  laus  virtutis, 
,       Jam  triumphi,  jam  falutis 
Vox  erumpat  libera. 

Haec  eft  dies  quam  fecit  DoMiNUS  : 
Dies  noftri  doloris  terminus : 
Dies  falutifera. 

Coetus  nofter  hie  applaude 
Hunc  honora  dignum  laude 

Qui  vivit  in  gloria  : 
Sciant  omnes  et  fciant  finguli 
Non  quaefivit  gloriam  faeculi 

Nee  patris  imperia. 
Regni  liquit  et  fugit  patriara,  * 

Et  fubivit  tranfiens  januam 

Pontiei  eonfinia.* 

Quod  genus  praecipue  in  tertio  occurrere  verfu  objervamus. 

SaepijQlme  autem  uno  homoeoteleuto  clauduntur  omnes  cau- 
datse,  ut  fit  in  nobilijOlma  ilia  proja  :  Vent  SanSie  Spiritus.  Moris 
quoque  Adamo  fedatoribufque  ejus  ejl,  inter  duplicia  homoeote- 
leuta  JimpHcia  hie  illic  jpargere  ;  e.g. : — 

Nulla  falus  eft  in  domo 
Nifi  cruce  munit  homo 

Superliminaria : 
Neque  fenfit  gladium. 
Nee  amifit  filium 

Quifquis  egit  talia. 

Adam  us  autem,  qua  verborum  copiojitate  pollet,  dum  ad  finem 
vergit,  grandior  et  dijertior  in  materiam  Jiiam  ajjurgens,  homoeo- 
teleuta  reduplicat :  hunc  in  modum  :  aaabcccb  :  vel  etiam  : 
aaaabccccb :  cujus  rei  admirabile  exjlat  jpecimen  in  ultima 
Jlropha  hymni  Lauda  Sion  fahatoremy  a  S.  Thoma  Jcripti. — 
Permiris  metri  rationibus  aliquando  utebantur  poetae,  dum  hoc 
genus  verjuum  ingeniojlus  quam  fruSuoJius  texebant.     E.  g. : — 

Per  unius  cafum  grani 
De  valle  Gethfemani 

Grana  furgunt  plurima : 
Orbem  terrae,  coeli  gyrum, 
Omant  rores  Martyrum 

Una  Christi  viftima. 

Quum  enim  oculis  hie  verjus  duplex  homoeoleuton  exhibeat, 
nihil  minus  re  habet :  arji  hinc,  theji  inde  rejpondente. 

*  De  S.  lodoco  (Mone,  iii.  344). 


382  De  Vi5iorinarum 

Jam    de  aliis    triphthongorum    trochaicarum    generibus  haec 
difla  junto. 


a.  a  a  b  c  c  b. 

Omni  die  die  Marias  laudes  mea  anima 
Ejus  gefta  ejus  fefta  ede  fplendidifTima 

quod  et  aliquando  dupHcatur  :  hunc  in  modum : — 

— I "- L Urit  ira  tua  dira 

1. J - i O  Trajane  inhumane 

~ 1 1  _|_  _1  Proprio  ex  vitio, 

— i 1 1 Sanftum  Christi  eum  juflilii 

— ^ j Flagellari,  cruciari 

— 1 1 [1  Nimio  fupplicio. 


+  - 


a  b  a  b  c  c  b. 

Menfa  fuit  teftamenti 


JL 1 C. 1  DOMINUS  rex  gloriae 

— "- 'L I Se  dat  efcam  facramenti 

_1 1 i 1  Dignus,  ut  aporiae 

1. 1 '- i Mors  necetur,  et  purgetur 

_1 1 L. 1  Vitae  zyma  fcoriae. 


y.  a  a  b  c  c  b. 

.  1 Quod  jam  dudum  praefignavit 

.  i Qui  tres  videns  adoravit 

Monadem 
In  fornace  tres  intafti 


+ 

4- 


_j Sacramenta  funt  adeptt 

Eadem. 


6.  a  b  a  b  c  c. 


.  _1 L  Sonent  laudes  pueri 

jL Sonent  et  provefti, 

.  _I J_  De  ciflerna  veteri 

_L Pariter  eje£ti. 

.1. JL. Proles  nafcitur  divina 

.  ^ ". J Periturae  gentis  medicina. 


Rationibus  metricis.  383 

£.  a  a  b  c  c  b. 

— ^  Non  eftis  de  fatuis 

L  Quas  cum  vafis  vacuis 

— 11  —  Christum  prseftolantur 

'- 1-  Immo  de  prudentibus 

j_  Quae  plenis  lampadibus 

— ^ Digne  praeparantur. 

r.  a  a  b  c  b  b  c. 

"- 1-  —  Is  qui  verbo  nos  creavit 

i Sanguine  fic  recreavit 

J Tantum  cur  difparitatem 

— 1 1 p  In  hoc  Deus  voluit 

L En  amoris  poteftatem 

"- "- J Quae  peccati  pravitatem 

— 1 11  Aquae  lance  diluit. 

<■.  a  a  b  c  c  b. 

1 t "_  Hie  eft  fruftus  fceminae 


-1. 1 L 1  Flos  proceffit  inclytus 


Nafcens  fine  femine 

Sine  viro 
Rore  Sancti  Spiritus 


+ 


More  mlro. 


En  tibi  ex  immani  trochaicarum  triphthongorum  multitudine 
fpecimina  aliqua — mi^aKOi  ik  'ffj??  6>dyy)  >.i^ag.  Multo  paucioribus 
in  hoc  genere  iambicorum  rhythmis  utebantur  poetae;  nee  ple- 
rumque  nifi  tribus. 

a.  a  a  b  c  c  b. 

1 1 4 Idcirco  cives  coelici 

1 1 I Et  fpiritus  angelici 

1 1 L. Prae  gaudio  mirantur 

1 1 I Myfterium  mirabile 

1 1 L Excellens  inefFabile 

1 1 jl  —  Exultant  gratulantur. 

^.  a  a  b  c  c  b. 

1 ^ 1 L.  En  nunc  tempus  reciprocat 

1 1 1 j_  Lucem  quae  mundum  renovat 

1 1 L. Et  generans  verbigenae 

1 1 1 L  Hunc  Virgo  mater  genuit, 

1 1 1 i_  Vis  quem  inferni  tremuit 

1 1. C 1  Q^em  jubilant  coeligenae. 


384  De  metricis  Vi5iorinarum. 

y.  Quod  cum  trochaeis  mixtum  ejl. 

a  a  b  c  c  b. 

_1 1 C Rex  Olave,  qui  regium 

"_ ^ 1 Nomen  habes  egregium 

^ J_ Un£tIonis  : 

"_ 1 L Cujus  nomen  eft  oleum 

"_ "_ 1 EfFufum  per  aculeum 

^ 1. Pafllonis. 

Tria  aeque  inter  daSylicas  triphthongos  commemoranda  vi- 
dentur  genera. 

a.  a  a  b  c  c  b. 

_: :_  +  -! :_  +  _: :_  + 

_i + :_  +  -! :_  + 

Laetetur  hodie  matris  Ecclefiae  fanfta  devotio 
Anniverfaria  reduxit  gaudia  Transfiguratio. 

0.  a  a  a  a  b  c  c  c  c  b. 

— -—  -\-— '-—  ■\- 

— '-—  + 

— -—  + 

Tulit  ab  impia  gente  ludlbria 
Minas  et  odia  poenas  exilia 

Sed  mente  ftabili 
Mira  conftantia  devicit  omnia 
Felix  felicia  migrans  ad  gaudia 
Cum  palma  nobili. 

y.  NotiflTimum  illud  :  Mittit  ad  Virginem  (ababc)  quod  hex- 
aphthongum  potius  nominaveris. 

Rejlat  adhuc  unum  triphthongorum  genus,  rarijjimum  illud 
in  Sequentiis,  at  meo  quidem  judicio — an  re6?e,  viderint  doc- 
tiores — ^JuaviJJimum.  I  Ham  hexametri  Jpeciem  dico,  quam  in 
Juo  de  Contemptu  Mundi  poemate  adhibuit  Bernardus  de  Morlay. 

Luce  repleb^re  jam  fine  vefp^r^  jam  fine  luna 
Lux  nova  lux  ea  lux  crit  znrea  lux  erit  una 
Tunc  nova  glor/a  pedora  (ohria  clarificaA/V 
Solvet  aenigmfl/a  veraque  fabba/a  continual/ 
Liber  ab  hoft/A«/  et  dominant/A«/  ibit  Hchraus 
Liber  habeb/V«r  et  celebrab»7«r  tunc  juliil^^-u^ 
Jefus  amantiZiui  afferet  omnibus  alta  txo\^\\tea 
Jefus  amabi/«r  atquc  videbj7«r  in  GnXWtea, 


Sequenti^e  Iambics.  385 

Nee  miror,  quum  tarn  immanis  Jit  verjus  ejufmodi  difficultas, 
quod  ita  jcripjerit  Bernardus  :  *'  Non  ego  arroganter,  Jed  om- 
"  nino  humiliter,et  ob  id  audafter  aflRrmo,  quia  niji  Spiritus  Ja- 
"  pientiae  et  intelledus  mihi  affuijjet  et  effluxijjet,  tarn  difficili 
"metro  tarn  longum  opus  contegere  non  potuijjem. — Hilde- 
"  bertus  de  Laverdino,  qui  ob  Jcientiae  praerogativam  prius  in 
**  epifcopum,  pojl  in  metropolitanum  proveftus  ejl ;  Vuichardus 
"  Lugdunenjis  canonicus,  verfiiicatores  praEjlantiJ}imi,quodparum 
**  in  hoc  metrum  contulerint,  palam  ejl. — Quorjum  haec  ?  illud 
**  jcilicet  intelligatur,  quod  non  nijl  DeO  cooperante  et  animum 
"  confirmante  tres  libros  eo  conjcripji  metro,  quo  vix  illi  pau- 
**  cijjimos  verjus." 

Jam  vero  nee  temporis  nojlri,  nee  chartae  ejl,  reliqua  verjuum 
genera,  ut  hie  triphthongos,  pereurrere.  Id  folum  objervari 
debet :  quanto  rarius  inter  projas  iambici,  quam  troehaiei  inve- 
niantur  rhythmi.  Ex  ilHs,  non  niJi  duo  genera  plerumque  oe- 
currunt.  Unum,  id  quod  nijl  fallor  Adamus  de  S.  Viflore  ipje 
invenit : — 

Confufa  funt  hie  omnia 

Spes,  moeror,  metus,  gaudium, 
Vix  hora  vel  dimidia 

Fit  in  coelo  filentium. 

Quod  tamen  ille  ujitato  lambieorum  genera  plerumque  inter- 
mijcet ;  ut  hie  Jequitur  : — 

Quam  felix  ilia  civltas 
In  qua  jugis  folemnitas  ! 
Et  quam  jucunda  curia 
Quae  curae  prorfus  nefcia ! 

Homoeoteleutis  ejuJHem  generis  utitur  S.  Thomas  in  Sequentia 
ilia  mirabili  :   Verbum  fupernum  prodlens. 

Aliud  iambicorum  genus,  quo  hie  utitur  Adamus,  nonnun- 
quam  alii : — 

Jerufalem  et  Sion  filiae 
Coetus  omnes  coeleftis  curiae 
Hymnum  pangant  jugis  laetitlae 
Alleluia. 

Sat  jcio,verfuset  alios  inter  iambieosjaepedeputatos  ejje  :  e.g.: — 

Sanftae  Sion  adfunt  encaenia 
Defponfatur  praefens  ecclefia. 
CC 


386  Sequent i^  Vernacula, 

Sed  ijli  da6!yHce  proferendi  funt,  hunc  Jcilicet  in  modum  : — 

Perpes  gloria  regi  perpeti 
Exercituiim  Chrifti  pnncipi 
Patri  pariter  et  Spiritui. 

Nec  minus  falfum  ejl,  id  quod  tamen  aliqui  dofli  effantur,  hyra- 
nos  eodem  metro  conjcriptos,  quo  S.  Thomae  Sacrts  folemniis 
junSld  fint  gaudia^  iambico  compojitos  fuijje  metro.  Pro  certo 
quidem  habeo,  de  choriambis  aeque  cum  ignarijjimis  cogitavijje 
poetam  ;  ille  daSylice  hymnum  pronuntiandum  decreverat,  hunc 
in  modum: — 

Rocho  conjubilent  omnia  laudibus 

'Axis  ftelliferi  regia  gaudeat 

Et  mundi  teretis  concrepet  orbita 
Sit  vox  una  canentium. 

Ut  ad  propojitum  redeamus,  Jequentiae  non  Jblum  latino,  fed 
etiam  vernaculo  utebantur  Jermone.  Id  fiebat  in  quibufdam 
parochiis  dioecejis  Remenjis,  ujque  ad  medium  jkculi  decimi 
Jeptimi.  Exempla  aliquot  apponemus.  In  ecdejia  Algherenjl, 
quae  in  Sardinia  ejl,  fequentia  qua  et  adhuc  utuntur  in  Nativi- 
tate  Domini,  ita  incipit : — 

Un  Rey  vindra  perpetual 
Veftit  de  noftra  cam  mortal : 
Del  eel  vindra  tol  certament 
Per  fer  del  fegle  jugement. 

In  eadem  Cathedrali,  profa  vere  belligera,  anno  i4i2compoJita, 
cujus  ujus  jam  antiquatus  ejl,  ita  incipiebat : — 

Muiran,  muiran  los  Francefos, 
11$  trahidors  dos  SafTarefos, 
Qui  ban  fit  la  trahicio 
AI  molt  alt  Rey  de  Arago. 

Diu  apud  Bohemos  in  ufu  fuit  S.  Adalbert!  canticum,  hymnus 
tamen  potius  quam  Jequentia  : — 

Hofpodine  pomilugny : 
Jezu  Kryste  pomilugny, 
Tys  fpafe  wflie  o  mira,  etc. 

In  Dalmatia,  Scquentia  Natalis  adhuc  in  uju  ejl : — 

Ifvc  vrlme  godif6ta 
Mirfe  fvetu  navi(<Sa,  &c. 

Sequentia  in  Anglia  compojita  : — 

Flur  de  virginite, 

Chambre  d'oneftite, 

De  merci  mere  et  de  pite  j 


Sequentia  Hybrids,  387 

DiEU  vus  fant,  virgine  pure, 

Ki  nature 

D'engendrure 

E  porteure 

Surmontez  Par  vos  bontez  Dont  tant  avez 

Ke  bien  poez  Aider  aflez  As  meffaifliez,  etc. 

In  Gallia,  pro  dedicatione  ecclefiae,  auflore  Marbodo  Ep.  Re- 
donenjl :  — 

Ki  DiEU  voudra  fervir 

Cum  des  pieres  contez  clairzur. 

En  la  Cite  DiEU  fera  pofe 

E  el  fundamente  bien  alloc 

En  vifion  de  paz  repofera 

En  laquel  fen  fin  joir  pourra. 

In  Lujitania,  Jequentia   a  Philippa   Lancajlrienjl  fcripta,  haec 
habet : — 

Si  mi  mefmo  nao  defamo, 

Nao  vos  pofTo  bem  amar : 
A  me  ajudar  vos  chamo 
Sem  quem  nao  he  repoufar. 

Sequentiarum  autem  vernacularum  ufus  a  Conciliis  etiam  Je- 
quioris  aevi,  Jub  certis  limitibus,  approbatus  ejl.  Concilium 
Avenionenje,  1584:  "Quod  Ji  carmina  quaedam  vernacula 
j"  lingua  in  Natali  DOMINI  permittenda  jint  in  Ecclefia  condni, 
j"  ea  primum  ab  Epijcopo  legantur  et  examinentur ;  nee  nijl 
j"  approbata  et  cum  jubfcriptione  canantur."  Conjlitutiones 
jDioeceJis  Wratijlavienjis  in  Silejia,  1592:  "Epijlolajam  leSa, 
I"  prxcentor  cum  tota  communitate  aliquem  Jacrum  hymnum  in 
r  vernacula  lingua  ipjis  familiarem  decantet."  Synodi  AuguJ"- 
tana  (1610)  et  Monajlerienjis  (1655)  idem  permittunt.  Pro- 
cliviores  enim  ad  haec  ^^l^t  monjlraverunt  Jemper  Germani, 
Iquam  Gallorum  Epijcopi. 

At  exprejje  vetat  concilium  Bajileenje  cantiones  hybridas,  ex 
Jinguis  vernaculari  et  Latina  compojitas.  Exemplum  ejus  rei 
damns. 

Exjlat  in  permultis  MiJJalibus  Jequentia  de  B.  M.  V.,  cujus 
hoc  ejl  principium  : — 

,  Verbum  bonum  et  siiave 

i  Perfonemus  iilud  Ave 

i  Per  quod  Christi  fit  conclave 

Virgo,  mater,  filia : 

Per  quod  Ave  falutata 
Mox  concepit  foecundata 
Virgo  David  ftirpe  nata, 
Inter  fpinas  lilia. 


388  Sequent i a  "fufer  "  alias. 

Earn  Mifs.  Argentoratenje  faeculi  XV.  ita  exhibet 


Ein  verbum  bonum  xind  siiave 
Sand  dir  Got,  der  heiflet  Ave, 
Zehende  wert  du  GoTZ  conclave 

Mutter,  mag,  et  filia. 
Da  mitte  wurdeft  falutata, 
Vom  heilgen  geifte  foecundata. 
Von  herr  Davitz  ftammen  nata 

On  dome  find  den  lilia. 


Ita  quoque  in  Anglia  :- 


Bleflyd  be  that  mayde  Mary  ! 
Bom  He  was  of  her  body, 
Goddes  Sone  that  fyttet  on  high 
Non  ex  virili  femine. 


Iterum :  — 


Christ,  that  deydeft  on  the  tree 

Pro  noftra  falute, 
And  arofeft  in  dayes  three 

Divina  virtute, 
Yif  us  grace  finne  to  flee 

Stante  juventute 
That  on  domefdaye  wee  maye  fee 

Vultum  tuum  -tute. 

Quod  perjWpe  in  Hymnis,  idem  quoque  in  Sequentiis  objer- 
vandum  ejl.  Scriptor  novae  profae  principium  ex  antiquiore,  et 
gratiae  conciliandae  et  melodiae  caufa,  baud  raro  petivit.  Ne- 
mini  non  nota  ejl  Sequentia  ilia  Bernardiana : — 

Laetabundus  exultet  fidelis  chorus  :  Alleluia. 
Regem  regum  inta^ae  profudit  thorns :  Res  miranda. 

Quam  multas  babuerit  imitationes,  haec  Jint  exemplo. 

MiJJale  Leodienje,  in  Fejlo  SS.  Simonis  et  Judae  : 

Hac  in  die  laetetur  chorus  fidelis  :  Alleluia. 

Qua  cum  Juda  fit  Simon  adve6\us  coelis :  Res  miranda. 

MiJJale  Pi^avienfe,  in  FeJlo  S.  Johannis  Evangelijlae  : — 

Lxtabundus  gratuletur  chori  coetus :  Alleluia. 

Johannes  eft  quern  non  tangit  mortis  metus :  Res  miranda. 

MiJJale  Salzburgenfe,  de  feptem  doloribus  B.  M.  V.  : — 

Gemebundus  Marias  decantet  clerus  ;  Voce  pia  : 
Quam  confixit  novus  dolor,  amor  verus :  Res  miranda. 


Sequent! a  Scripts.  jgo 

Mijale  Moguntinum : — 

Laetabundus  decantet  fidelis  melos ;  Alleluia. 
Katherina  triumphans  afcendit  coelos  :  Res  miranda, 

MiJJale  Naumburgenje  : — 

Laetabundus  Franciico  decantet  clerus  :  Alleluia. 
Quem  confixit  nobis  clavis  amor  verus :  Res  miranda. 

Nec  mirum  ejl  has  parodias  in  pejus  detorfas  fuijfle.     Inde 
e.  g.  ilia  cantilena,  quae,  ut  cum  medii  aevi  Jcriptoribus  loquar, 
\fuper  *'  Verbum  bonum  et  Juave  "  faSa  ejl : — 

Vinum  bonum  et  suave. 
Bonis  bonum,  pravis  prave, 
Cunftis  fapor  dulcis,  ave, 

Mundana  lastitia : 
Ave  felix  creatura 
Quam  produxit  vitis  pura, 
Omnis  menfa  fit  fecura 

In  tua  praefentia. 

Ilia  quoque,  juper  carmen  Bernardianum  : — 

Bevez  quant  avez  en  poin, 
Ben  eft  droit,  car  nuit  eft  long,' 

Soldeftella: 
Bevez  bien  et  bevez  bel, 
II  vos  vendra  del  tonel 

Semper  clara. 

Et  hinc  fortajje  in  ecclejlam  Scoticam  fubtilij[)imam  nocendi 
machinam  fabricavit  Johannes  Knox ;  Jcilicet  cum  Jequentiarum 
hymnorumque  melodias  ubique  vidit  Jparjas,  ubique  amatas, 
"juper"  eas  alia  verba  compojiiit,  vel  componenda  curavit, 
levia  et  indecora  plerumque,  nonnunquam  objcoenijjima,  ut  in 
contemptum  mujicam  redigeret  ecclejiajlicam.  Vivunt  adhuc 
apud  nos  melodise  multae,  e.  g. :  "  Cauld  kail  in  Aberdeen," — 
"  Coming  through  the  rye," — "John  Anderjbn  my  jo,  John," 
quae  ex  Jequentiariis  et  hymnariis  originem  (plerijque  incomper- 
tam)  traxerunt. 

Haec  funt,  Vir  Do6liJ0^me,  quae  in  promptu  habui,  a  te,  prout 
vifum  ejl,  accipienda  vel  rejicienda.  Tu  primus  Hymnologiae 
veteres  nobis  aperuijli  Thejauros ;  tu  Jine  dubio  in  Editione, 
quae  jam  Jub  prelo  judat,  et  locupletiores  et  praejlantiores  eos 
efficies.  Et  quamvis  nojlrates  adhuc  rarius  ^e^e^  his  addixerint 
Jludiis, 

Non  adeo  obtufi  geftamus  pedlora  Pceni, 

Nec  tam  averfus  equos  Tyria  fol  jungit  ab  urbe, 


39^ 


Sequenti<£. 


quin  opera  tua  inter  nos  verjentur,  doceant,  laudentur.  Perge, 
Vir  Optime,  nos  tantis  talibujque  ditare  Jludiis  :  faxitque  D. 
O.  M.  ut  ilia  adveniat  dies,  in  qua  uno  corde  et  uno  ore,  quot- 
quot  jam  invicem  Jeparamur,  laudemus  Deum,  et  Patrem 
D.  N.  Jesu  Christi.  Te,  jat  fcio,  eum  talibus  precibus 
conjentientem  habebo.     Vale. 

Dabam  e  Colleglo  Sackvillenfi 

apud  Eaft-Grinfted,         ' 

a.  d.  IV.  Non.  Auguft.  A.  S.  MDCCCLV. 


XIV. 

PASTORAL  POETRY  OF  THE  MIDDLE  AGES 
AND  THE  RENAISSANCE. 


F  there  be  one  Jpecies  of  compojition  which 
more  than  another  has  been  the  amujement  of 
dulnejs,  and  has,  with  mojl  perfe^  jujlice, 
drawn  on  itjelf  the  derijion  of  jatirijts,  no 
doubt  it  is  the  Pajloral.  As  Dr.  Johnjbn  ob- 
jerves,  "  No  great  ingenuity  is  required  when 
one  god  ajlis  another  god  what  has  become  of  Lycidas,  and 
neither  god  can  tell."  Any  one  who  turns  over  the  pages  of 
the  Mufcs  Anglicance^  or  the  Oxford  and  Cambridge  coUeftions 
of  verjes,  mujl  be  jlckened  with  the  idylls  on  royal  births  and 
deaths  and  marriages.  How  Mopjus  ajks  Menalcas  why  he  is 
weeping  Jo  bitterly,  and  Menalcas  anjwers  that  it  is  for  the 
death  of  the  Queen  of  the  Jhepherds,  Maria,  and  for  the  Jbr- 
row  of  her  augujl  Jpouje,  William,  the  terror  of  Gaul,  the  pillar 
of  religion,  &c.  And  then  Mopjus  remembers  that,  on  that 
fatal  night,  a  raven  croaked  from  the  blajled  oak  ;  and  Menalcas 
comforts  himjelf  by  telling  how  the  gods  have  turned  Maria  into 
a  Jtar.  How  our  great-grandfathers  could  jit  down  to  pen  juch 
trajh — trajh  without  one  redeeming  point  of  originality,  jenje,  or 
didion, — and  how  their  lucubrations  were  gathered  into  volumes 
and  jent  forth  as  the  "  Univerjlty  Lament,"  or  the  "  Univerjlty 
Congratulation,"  is  one  of  the  dreariejl  features  of  the  dreary 
eighteenth  century.  It  would  not  be  difficult  to  point  out  at 
leajl  fifty  different  pajlorals,  publijhed  at  the  death  of  the  Duke 
of  Gloucejler,  Queen  Anne's  jbn  :  the  only  tangible  difference 
between  them  being,  whether  the  dialogues  are  carried  on  be- 
tween Corydon  and  Tityrus,  or  between  Damon  and  Alpheji- 
boeus, — and  whether  Daphnis  is  received  into  the  ajjembly  of 
the  gods,  or  turned  into  a  meteor  or  a  laurel. 


39' 


Theocritus. 


Neverthelejs,  out  of  the  doleful  majs  of  rubbijh  which,  from 
the  revival  of  letters  till  the  prejent  century,  has  been  inflidied 
on  Europe,  we  mean  to  endeavour  to  extraS  a  little  amuje- 
ment,  and,  it  may  be,  a  little  profit,  for  our  readers  :  while  we 
take  a  glance  at  pajloral  poetry,  from  its  beautiful  rife  in  Theo- 
critus to  its  death-blow  in  England  :  thofe  nervous  verfes  of 
Johnfon's  injerted  in  Crabbe's  Village^  and  dovetailing,  as  it 
were,  the  poetry  of  the  eighteenth  and  nineteenth  century 
together. 

On  Mincio's  banks,  in  Caefar's  bounteous  reign, 
It'  Tityrus  found  the  golden  age  again, 
Muft  fle^-py  bards  the  flattering  dream  prolong, 
Mechanick  echoes  of  the  Mantuan  fong  ? 
From  Truth  and  Nature  fhall  we  widely  ftray, 
Where  Virgil,  not  where  fancy,  leads  the  way  ? 

The  quejlion  has  often  been  ajked,  and  never,  we  think,  fatij- 
faftorily  anjvvered,  why  the  natural  beauty  of  landscapes,  which 
forms  ]b  great  a  part  of  modern  poetry,  was  on  the  whole  un- 
known to,  or  at  leajl  imperfedly  appreciated  by,  the  ancients  : 
that  whatever  of  jympathy  their  poets  jhowed  with  the  loveli- 
nejs  of  external  nature  was  in  the  abjlrad,  not  in  the  concrete. 
But  there  are  exceptions  ;  and  the  inimitable  beauty  of  Theo- 
critus is  perhaps  the  mojl  Jlriking.  We  are  not  ajhamed  to  con- 
fers that,  were  we  at  liberty  to  prejerve  only  three  of  the 
Grecian  poets  from  dejlru6?ion,  he,  together  with  Homer  and 
Arijlophanes,  would  be  our  choice.  It  is  not  only  the  exquijite 
/ketches  of  Sicilian  Jcenery,  but  the  power — not  unlike  that  of 
Crabbe — of  describing  cottage-doings  as  they  really  were,  and 
the  genius  which  with  one  or  two  Jlrokes  can  jketch-  out  a  cha- 
rafler  to  the  very  life.  One  feels,  for  example,  to  have  been 
personally  acquainted  with  the  poet's  Simichidas;  and  the  con- 
verfation  between  i^ifchines  and  Thyonicus,  in  the  fourteenth 
idyll,  is  marvcUouJly  graphic.  Add  to  this  the  exquisite  beauty 
and  delicacy  of  the  Epithalamium  of  Helen,  thoje  loveliejl  of 
verjes,  the  tenderne/s  of  which  is  almojl  Chrijlian  : — 

oi   tULKk,  c»  ^afuraa  xopn,  tv  fxh  oixeti;  rih;' 

afx/xii  i  if  JpOjUOv  ?pj,  Koi  1;  Xiifjioiina  •^v'KKa,  k.  t.  X, 

and  we  have  no  caufc  to  be  ajhamed  of  our  love  for  the  Sicilian 
poet.  The  mojl  amufmg  of  his  compo/itions  is  undoubtedly  the  piece 
called  the  **  Sicilian  Gojjips,"  barbaroujly  murdered  as  it  has  been 
by  all  its  tranjlators.  We  will  attempt — it  will,  we  fear,  be  a  very 
lame  attempt — to  do  its  commencement  fomewhat  more  jujlice: 
though  to  render  it  as  it  ought  to  be  rendered,  the  Doric  of  the 
Speakers  jhould  be  turned  into  the  broadejl  Scotch.  The  reader 
mujl  conceive  a  grand  fejlival  at  Alexandria ;  King  Ptolemy 
anxious  to  ingratiate  him/elf  with  his  fubjefls ;   the  merchants 


The  Sicilian  GoJJips,  393 

of  the  mart  of  the  world  vying  with  each  other  in  the  dijplay  of 
their  almojl  fabulous  wealth ;  Jailors  from  every  part  of  the  Levant, 
from  the  Pillars  of  Hercules,  from  Marfeilles,  from  Carthage, 
from  Rome,  from  the  Piraeus,  crowding  the  quays  and  Jlreets ; 
and  in  the  midjl  of  all  theje  a  portly  dame,  by  name  Gorgo,  the 
wife  of  a  well-to-do  burgejs  of  Alexandria,  equally  formidable 
in  a  crowd  from  her  mujcular  power  and  the  length  of  her  tongue, 
elbowing  her  way  through  the  multitude  till  Jhe  arrives  at  the 
Jhop  of  her  friend  Praxinoe ;  the  latter  having  jujl  begun  to 
drejs  herjelf,  that  the  two  may  go  forth  together  and  fee  the 
jhow,  and  more  ejpecially — the  cream  of  the  whole — the  Adonis. 

Gorgo.      Pray,  is  Praxinoe  at  home  ? 

Praxinoe  (from  ivitMn).  At  home  :  but,  Gorgo  dear, 

^  How  late  you  are !     Though,  after  all,  I  wonder  you  are  here. 

Put  her  a  feat,  there,  Eunoe,  and  bring  a  cuftiion  too. 

Gorg.        Thanks, — nothing  can  be  better. 

Prax.  Sit  down,  then. 

Gorg.  Well,  I'm  through  : 

It  needed  quite  a  lion's  heart, — fuch  buftle  in  the  ftreet. 
So  many  gallant  cavaliers, — fuch  great  clod-hopping  feet} 
And  fuch  a  diftance  to  your  houfe ! 

Prax.  My  booby  of  a  man 

Would  fettle  down  at  this  world's  end :  you  know  him — 'tis  his 

plan, — 
(Houfe,  quotha  !  'tis  a  cave,  not  houfe  !)  he  chofe  it  juft  for  that. 
That  we  might  never  meet,  and  have  a  little  quiet  chat. 

Gorg.        Don't  fpeak  about  your  hulband,  dear,  while  the  little  one  is  by : 
Look  !  look  !  he  underftands  it  all !     You  only  watch  his  eye  ! 
You  know  they  talk  about  "  great  ears"  and  "  little  pitchers." 

Prax.  Ah ! 

No,  no,  Zopyrion  ! — no,  my  pet! — I  did  not  mean  papa. 

Gorg.        By'Proferpine,  he  comprehends  ! — Papa  is  very  good. 

Prax.       Well,  that  Papa  a  long  time  fmce — (for,  be  it  underftood, 

A  long  time  fmce  means  t'other  day) — to  market  went,  to  get  me 
A  little  rouge  and  alkali,  and  brought  back  fait,  to  fret  me. 

Gorg.       The  men,  I  fee,  are  juft  the  fame ;  my  temper  alfo  tried  is  : 
In  the  (heep  market,  yefterday,  that  fpooney,  Diocleides, 
Five  fleeces  bought,  mere  fluff,  mere  naught,  dogs'  hides,  all  fcraped 

and  fkinny  j 
And  feventeen  drachmas  for  the  lot  he  went  and  paid, — the  ninny! 
— Now  for  the  petticoat — and  now  the  buckle.     We  are  going 
To  the  palace  of  King  Ptolemy,  to  the  fcene  they  talk  of  fhowing  : 
The  Queen  is  at  the  expenfe  of  all — the  Adonis  and  the  refl : 
Well,  wealthy  men  do  what  they  like,  and  we  (hall  have  the  befL 

Prax.       My  fhawl,  now — put  it  neatly  on  ; — my  bonnet ! — let  us  go. 
What !  take  my  pretty  little  one  ?     No,  no,  Zopyrion,  no ; 
The  bogies  would  be  fure  of  you  :  what,  are  you  not  afhamed  ? 
Ay,  cry  your  eyes  out  if  you  will :  I  muft  not  have  you  lamed. 
Let  us  be  off.     Take  baby,  nurfe,  when  we  are  gone  before. 
And  call  the  dog  to  play  with  him,  and  fhut  and  bar  the  door. 
— Oh  !  what  a  horrid  crowd!  good  gods  ! — how  ever  fhall  we  pais? 
Like  ants  upon  an  ant-hill — an  endlefs  crufhing  mafs. 


J  94  '^h^  Sicilian  GoJJips. 

A  hundred  works  the  king  has  done  right  worthy  of  his  race. 

Since  his  good  father,  Ptolemy,  was  in  a  better  place  : 

No  pickpocket,  Egyptian-wife,  is  any  more  allowed 

To  creep,  as  once  the  rafcals  did,  and  prowl  amongft  the  crowd. 

No  pin  to  choofe  'twixt  this  and  that.  Good  gracious,  Gorgo,  now 

Look !  look !  the  royal  horfes  come  !  which  way  to  fly,  and  how  ? 

Good  man,  you're  treading  on  my  drefs ; — keep  off,  I  beg.    How 
wild 

That  bay  is  !  how  he  rears  and  kicks  ! — You  ftupid,  ftupid  child  ! 

What,  Eunoe,  won't  you  move   away  ? — He'll  tear  in  bits  the 
groom  : — 

Oh,  what  a  lucky  thing  it  was  I  left  my  boy  at  home  ! 
Gorg.        Cheer  up,  cheer  up,  Praxinoe  :  we're  fafe  at  laft,  I  vow  • 

The  cavalry  are  all  gone  by. 
Prax.  And  I  am  better  now. 

Horfes  and  ferpents,  I  confefs,  fmce  I  was  but  thus  tall, 

Of  all  things  that  I  ufed  to  fear,  I  dreaded  mod  of  all.  ♦ 

Gorg.        What!  from  the  hall,  good  mother? 
Old  Woman.  Yes. 

Gorg.  And  can  the  crowd  be  pafs'd  ? 

Old  ]V.     The  Grecians,  after  ten  years'  fiege,  got  into  Troy  at  laft. 

Try  you,  my  children  :  he  that  tries  is  certain  to  fucceed. 
Gorg.       The  good  old  dame  fpeaks  oracles, — a  prophetefs  indeed  ! 
Prax.       Women  know  all  things  knowable :  ay,  Jove's  and  Juno's  wedding. ; 
Gorg.       Juft  look,  Praxinoe,  at  the  crowd  upon  each  other  treading! 
Prax.       Tremendous,  Gorgo :  qviick !  your  hand ;  and  Eunoe,  hold  you  tight 

Of  Eutychis :  keep  clofe  to  us,  and  mind  you  all  go  right. 

O  wretched  me  !  my  petticoat  is  almoft  torn  in  two  ! 

By  Jove,  as  you  would  thrive,  good  man,  pray  take  care  what 
you  do ! 

Stranger.lt  was  not  Ij  but,  as  I  can,  I'll  help  you. 
Prax.  How  pell-mell 

They  pulh  and  prefs  on  us  like  fwine! 
Strang.  Now,  madam,  all  is  well. 

Prax.       Jove  blefs  and  keep  you,  my  good  fir,  for  ever  and  a  day. 

For  what  you've  done  ! — Well,  that  I  call  a  gentlemanly  way  ! 

They're  fqueezing  Eunoe  to  death  ;  come,  pu(h,  child  5  pufh  infide  I 

"  Now  we're  all  in," — as  faid  the  man  when  he  fhut  up  his  bride  ! 

How  Jlale  and  flat  after  the  nature  and  livelinefs  of  Theo- 
critus— ay,  and  of  Bion  and  Mojchus  too,  though  in  a  lejs 
degree, — is  the  pompous  dulnejs  of  the  Eclogues  of  Virgil ! 
Nevertheless,  from  whatever  jburce  they  may  have  been  derived, 
the  prophecies  in  the  PoUio  are  Jbme  of  the  mojl  remarkable 
things  in  the  whole  of  heathen  literature.  It  is  impojjible  to 
read  of  the  Virgin  returning,  of  the  Jerpent  being  crujhed,  of 
the  Child  Jent  down  from  heaven,  of  earth  and  ]ea  and  Jky  re- 
joicing in  his  reign,  without  feeling,  *'  This  fpake  he  not  of 
himjelf."  No  wonder  that,  in  many  a  Jeries  of  thofe  marvellous 
jlalls,  the  glory  of  their  cathedral  choirs,  among  the  prophets 
who  have  foretold  the  Advent  of  our  LORD  the  name  of  Virgil 
jhould  Jo  frequently  occur.     In  Jbme  of  the  rituals  of  the  Jbuth 


Calphurnius:  Nemejian.  395 

of  Italy  the  22nd  of  September  contained  a  commemoration  of 
Virgil,  as  the  prophet  who  foretold  to  the  heathen  world  the 
Lord's  coming.  And  the  Sequence,  appropriated  to  that  day, 
in  allu/ion  to  the  legend  which  represents  S.  Paul  as  having 
vijited  the  tomb  of  Virgil,  commenced  thus  : — 

Ad  Maronis  maufoleum 
Flebat  Paulus  fuper  eum 

Piae  rorem  lacrymae : 
Quanti,  inquit,  te  feciffem 
Si  te  vivum  inveniflem, 

Poetarum  maxime ! 

Running  our  eye  over  the  courje  of  Latin  literature,  we  find 
no  pajloral  poet,  till,  in  the  days  of  its  decay,  Sicily  produced 
another  Juch  bard  in  the  perjbn  of  Calphurnius.  Probably  not 
one  of  our  readers  has  ever  taken  the  trouble  to  peruje  his 
/even  Eclogues ;  and  yet,  truth  to  Jay,  there  are  Jeveral  very 
pretty  touches  in  them, — touches  which  look  as  though  Cal- 
phurnius had  lived  among  the  Jcenes  which  he  describes,  and 
painted  them  not  from  books  but  from  nature.  Later  critics 
have  done  him  great  injujlice  when  they  call  theje  compojitions 
"  a  mere  cento  of  the  phrajes  and  Jentiments  of  Virgil."  To 
our  mind  his  language  is  jingularly  unlike  that  of  Virgil.  But 
notice  what  pretty  little  pi<3ures  are  Jiich  as  theJe  :  — 

Bullantes  ubi  fagus  aquas  radice  fub  ipsa 
Protegit,  et  ramis  errantibus  implicat  umbras. 

Or  again :  — 

Per  me  tibi  lilia  prima 
Contigerant,  primaeque  rofas :  vix  dum  bene  florem 
Deguftabat  apis,  tu  cingebare  coronis. 

Or  once  more  :  — 

Juvat  humida  forfan 
Ripa,  levatque  diem  vicini  fpiritus  amnis. 

Or  yet  again  : — 

Vere  novo  cum  jam  tinnire  volucres 
Incipiunt,  nidofque  reverfa  lutabit  hirundo. 


I 


Or  finally : — 


Seu  refidere  libet,  dabit  ecce  fedilia  tophus  ; 
Ponere  feu  cubitum,  melior  viret  herba  lapillis. 

All  which  Jentences,  by  the  way,  are  as  unlike  Virgil  as  one 
pajloral  poet  can  be  to  another. 

Contemporary  with  Calphurnius  was  the  Carthaginian  bard, 
Nemefian.  His  four  idylls  have  been  given  by  Wernfdorff  to 
Calphurnius,  but  without  a  Jhadow  of  reajbn.     They  are  far  in- 


396  P  aft  oral  Poetry  of  the  Middle  Ages. 

ferior  in  Jentiment,  and  the  Latinity  is  more  degenerate.  And 
yet  Nemejian  had  honours  bejlowed  on  him,  as  a  poet,  Juch  as 
Virgil  and  Horace  never  attained,  Theje  two,  then,  in  the 
miferable  decline  of  claj[Jical  poetry,  were  the  lajl  to  write  of 
Jhepherds,  and  rocks,  and  goats. 

The  Middle  Ages  knew  nothing  of  pajloral  poetry,  jlriflly  Jo 
called.  But  there  are  more  pajloral  ballads  than  one  of  Jingular 
elegance  ;  only,  unfortunately,  Jo  immoral  and  licentious,  that 
hardly  can  one  find  a  verje  here  and  there  to  quote,  without 
omijjion.  One  cannot  but  wonder  what  kind  of  men  thoje 
could  have  been,  who,  with  the  daily  duties  and  Jervices  of  a 
religious  houje,  could  have  occupied  their  leijure  hours  by  com- 
pofitions  which  Jhow,  at  leajl,  as  much  wickednejs  as  power. 
Yet  it  is  a  well-known  faS  that,  in  one  of  the  Jlridejl  of  Car-  • 
thujian  houjes,  when  its  gates  were  thrown  open  by  the  French 
revolution,  the  cells  of  many  of  its  inmates  were  found  to  be 
filled  with  the  mojl  immoral  works  of  Voltaire  and  Roujfeau, 
and  other  authors  of  a  Jimilar  clafs.  What  could  have  been 
their  feelings  who  Jubmitted  to  the  daily  aujlerities  of  a  Car- 
thujian  life,  while,  in  private,  taking  delight  in  the  corruptions 
of  books  like  thefe  ?  But  take  Juch  a  verfe  as  this, — a  true 
Jpecimen  of  a  pajloral  ballad  : — 

Defub  ulmo  patula 
Manat  unda  garrula ; 
Ver  miniftrat  gramine 
Frondibus  umbracula. 
Quae  per  loca  fingula 
Profluent  afpergine 
Virgultorum  pendula. 

Or  again, — it  is  a  Jhepherdejs  who  is  Jpeaking  : — 

Hora  meridiana 
Tranfit ;  vide  Titana ; 
Mater  eft  inhumana : 

Jam  pabula 
Spernit  ovicula  j 

Regrediar 

Ni  fcriar 
Materna  virgula. 

Or  take  this  curious  catalogue  of  Jpring  birds  : — 

Jam  vernali  tempore 
Terra  viret  gramine  ; 
Sol  novo  cum  jubare  ; 
Frondcnt  nemora,  candent  lilia,  florent  omnia. 
Eft  cceli  ferenitas, 
Et  vcris  siiavitas, 
Ventorum  tranquillitas  ; 
Eft  tcmpcries  clara,  et  dies :  cantant  volucres. 


Mantuan.  397 

Merulus  cincitat,  acredula  rupillulat,  turdus  truculat  et  ftumus  pufitat. 
Turtur  gemitat,  palumbes  plaufitat,  perdix  cicabat,  anfer  craccitat ; 
Cygnus  dranfat,  pavo  paululat,  gallina  gacillat,  ciconia  clofturat. 
Pica  concinuat,  hirundo  trifphat,  apis  bombilat,  merops  fincidulat  j 
Bubo  bubilat,  guculus  guculat,  paner  fonftitrat,  et  corvus  crocltat. 

This  lijl,  which  was  printed  by  Kugler,*  is  certainly  curious 
enough ;  it  is  needlejs  to  Jay  that  its  author  lived  in  France. 
The  royal  library  at  Paris  abounds  with  ballads  of  a  jimilar 
dejcription.  Many  of  theje  have  appeared  in  various  French 
periodicals  ;  many  more  are  too  grojs  to  bear  republication  at 
all.  And  in  the  occasional  poems  of  fuch  authors  as  S.  Fulbert 
of  Chartres,  Hildebert  of  Tours,  Marbodus  of  Rennes,  and 
others,  they  have  left  us  Jhort  pieces,  which,  in  the  bejl  and 
truejl  fenfe  of  the  word,  are  pajloral.  The  verjes  of  Fulbert 
are  Jlrikingly  beautiful : — 

When  the  earth,  with  fpring  returning,  vefts  herfelf  in  frefher  ftieen, 
And  the  glades  and  leafy  thickets  are  arrayed  in  living  green. 
When  a  fweeter  fragrance  breatheth  flowery  fields  and  vales  along. 
Then,  triumphant  in  her  gladnefs,  Philomel  begins  her  fong : 
And  with  thick  delicious  warble  far  and  wide  her  notes  (he  flings, 
Telling  of  the  happy  fpring-tide  and  the  joys  that  fummer  brings. 
In  the  paufes  of  men's  flumber,  deep  and  full  ftie  pours  her  voice ; 
In  the  labour  of  his  travel,  bids  the  wandering  man  rejoice. 
Night  and  day,  from  bufli  and  greenwood,  fweeter  than  an  earthly  lyre. 
She,  unwearied  fongftrefs,  carols,  diftancing  the  feathered  choir ; 
Fills  the  hill-fide,  fills  the  valley,  bids  the  groves  and  thickets  ring  j 
Made  indeed  exceeding  glorious  through  the  joyoufnefs  of  fpring. 
None  could  teach  fuch  heavenly  mufic,  none  implant  fuch  tuneful  fkill. 
Save  the  King  of  realms  celeftial.  Who  doth  all  things  as  He  will. 

This  quotation,  by  the  way,  would  have  been  valuable  to  Cole- 
ridge, when  writing  of  the  joyous  note  of  the  nightingale.  A 
hymn  in  the  Sarum  books  Jpeaks  to  the  Jame  effeS : — 

Collaudemus  Magdalenas  lacrymas  et  gaudium  ; 
Sonent  voces  laude  plenas  de  concentu  cordium : 
Ut  concordat  Philomenae  turturis  fufpirium  : 

where  the  mournful  note  of  the  turtle-dove  is  contrajled  with  the 
joyous  Jlrain  of  the  nightingale. 

But  it  is  time  to  turn  to  the  pajloral  poets  who  wrote  after 
the  revival  of  letters — a  long  lijl  indeed.  At  this  moment  we 
have  forty-Jix  lying  before  us,  and  they  are  but  a  Jmall  part  of 
what  might  be  found.  The  firjl,  by  far  the  firjl,  in  reputation, 
was  the  once  celebrated  Mantuan,  the  j*ame  of  whom  the  pedant 
/peaks  in  "  Love's  Labour's  Lojt," — "  Ah,  Mantuan,  good  old 
Mantuan  !  he  knows  thee  not,  that  loves  thee  not."  A  paper  in 
the  Chrijiian  Remembrancer^  Jbme  eight  or  ten  years  ago,  gave 

*  In  his  treatife  "  De  Werinhero  Monarcho  Tegernfenfi,"  p.  37* 


398  Petrarch :  Geraldini. 

a  pretty  full  account  of  this  worthy,  whofe  performances  were 
read  in  inferior  jchools  as  lately  as  the  beginning  of  the  lajl 
century,  and  whoje  name  will  be  found  as  an  authority  even  in 
Juch  a  book  as  Ainjworth's  Didionary.  A  Carmelite, — and, 
in  procejs  of  time,  General  of  his  order, — Mantuan  Jbmetimes 
employed  his  jhepherds  in  dijquijitions  on  the  Church  of  the 
fifteenth  century,  its  corruptions,  and  its  needed  reformation ; 
and  from  him  Spenjer  learnt  the  praSice  of  making  his  jhep- 
herds difcufs  Jimilar  Jubjefls. 

The  firjl  in  order  of  time,  or  nearly  the  firjl,  among  the 
revivers  of  learning,  who  turned  his  attention  to  pajloral  poetry, 
was  Petrarch.  Not  being  able  to  dijcover  any  peculiar  pro- 
priety in  the  word  "  eclogue,"  then  ujually  applied  to  idylls,  he 
conceived  it  to  be  a  corruption  of  **  aeglogue" — a  word  by  which 
he  intended  to  exprejs  the  converjation  of  goatherds,  but  which 
in  its  natural  meaning  can  Jignify  nothing  but  the  converjation 
of  goats.  However,  he  has  left  us  twelve,  written  in  very 
elegant  Latinity,  a  little,  perhaps,  pedantic,  and  out-VirgiliJing 
Virgil,  but  with  jbme  pajfages  that  would  do  any  writer  of  Latin 
verje  credit,  and,  above  all,  with  the  remembrance  that  he  was  a 
Chrijlian.  Take  the  following  paJjTage  from  his  Parthenias^ 
where  his  Jhepherd  Monicus  thus  Jpeaks  : — 

Let  others  praife  thofe  powers :  the  GOD  fupreme. 
The  God  above  all  gods,  (hall  be  my  theme  : 
Who  rules  the  earth  with  univerfal  fway, 
Whofe  word  is  utter'd,  and  the  heavens  obey : 
VVho  balances  the  liquid  air  on  high, 
Who  fills  the  grove  with  native  minftrelfy  ; 
Who  by  his  ftars  the  courfe  of  time  metes  out, 
And  the  earth  trembles  when  His  thunders  (hout ; 
Who  bade  the  mountains  rife,  and  clad  the  globe 
With  the  green  ocean's  everlafling  robe ; 
Who  form  d  the  foul,  and  rear'd  her  earthlier  part, 
And  framed  each  difcipline,  and  taught  each  art ; 
Who  governs  life  in  rife  and  in  decline ; 
Who  rules  o'er  death,  and  makes  its  end  divine  ; 
Who,  after  fleflily  toils  and  worldly  jars, 
Finds  for  His  fons  a  home  beyond  the  ftars ; 
And  thither,  when  earth's  joys  and  cares  decay, 
Teaches  them  now,  as  once  He  ftiow'd,  the  way. 

We  mujl  confejs,  however,  that  the  majority  of  Petrarch's 
idylls,  his  Pajloral  Piety,  his  Pajloral  Pathos,  his  Divorce,  his 
Grumbler,  are  remarkable  for  nothing  fo  much  as  their  extreme 
length,  Jbme  of  them  jlretching  themfelves  out  to  upwards  of  two 
hundred  lines. 

Geraldini,  Jbme  years  later  than  Petrarch,  has  left  a  Jcries  of 
idylls,  taken  up  with  the  various  events  of  our  SAVIOUR'S  life. 


Revived  Paganifm.  299 

However  truly  it  is  recorded  in  Scripture  that  there  were  "Jhep- 
herds  abiding  in  the  field,  keeping  watch  over  their  flocks  by 
night,"  and  however,  after  the  midnight  vijion  had  pajjed,  they 
/aid  one  to  another,  "  Let  us  now  go  even  into  Bethlehem," 
there  is  Jbmething  grating  to  one's  feelings  when  Mopjus  relates 
that  he  had  Jlept  all  the  night  through,  and  requejls  his  more 
wakeful  friend  Lycidas  to  inform  him  of  what  has  happened. 
But  it  is  Jlill  more  extraordinary  when,  in  the  next  eclogue,  we 
find  three  Jhepherds — Granicius,  Battus,  and  Mycon — intro- 
duced to  us,  who,  after  all,  turn  out  not  to  be  Jhepherds,  but 
be  the  three  Kings.  This  fajhion  of  invejling  every  one  with 
the  charader  of  a  Jhepherd  reminds  one  of  nothing  Jo  much  as 
thoje  early  frejcoes  which  reprejent  all  kinds  of  Jcriptural 
chara^ers  under  the  form  of  Jheep.  Thus,  a  lamb  Jlands  by  a 
Jepulchre  hewn  out  of  a  rock  ;  two  more  conspicuous  lambs  by 
its  Jide  ;  a  crowd  of  inferior  lambs  in  the  dijlance  ;  a  great  lamb 
comes  out  of  the  Jepulchre  ;  and  it  is  the  Raijing  of  Lazarus. 
A  lamb  Jlands  in  a  Jlream  ;  another  lamb  [pours  water  on  its 
head  :  it  is  the  Baptijm  of  our  LORD.  A  lamb  kneels  on  the 
top  of  a  mountain ;  the  paw  of  a  lamb,  bearing  a  book,  proceeds 
from  a  cloud :  it  is  the  Giving  of  the  Law.  The  agnification  of 
Juch  artijls  is  near  akin  to  the  pajlorification  of  Juch  authors  as 
Geraldini.  But  if  this,  to  every  principle  of  good  tajle,  appears 
Jhocking,  what  is  to  be  Jaid  of  thoJe  idylls  which  treat  of  yet 
more  Jblemn  Jiibjefts  ?  Thus,  for  example,  we  have  an  eclogue 
on  the  PaJJion,  and  another  on  the  ReJurreSion,  of  the  LORD. 
In  the  former,  with  almojl  incredibly  badj  tajle — tajle,  indeed, 
which  cannot  be  characterized  as  lejs  than  profane — our  blejjed 
Lord  is  Jpoken  of  under  the  name  of  Daphnis  ;  and  "  Daphnis 
in  an  odoriferous  garden,"  is  the  commencement  of  the  Agony 
in  Gethjemane : — 

Hue  ibi  odorifero  moriturus  Daphnis  in  horto, 
Saepe  preces  Patrem  veniens  fundebat  in  altum. 

Or,  with  Jlill  greater  profanity : — 

Proxima  lux  fefta  eft  :  foliti  dimittere  fontem, 
Hunc  folvi  an  Barabam  praefertis  ?     Dicite  !     Cun6li 
Exclamant,  Barabam :  atque  Cruci  te  affigere  Daphnin 
Pofcimus. 

And  yet  again,  in  the  eclogue  on  the  Rejurreflion  of  our 
Lord,  the  Jpeakers  are  ^gle  and  Acanthus  ;  that  is  to  Jay, 
S.  Mary  Magdalene  and  our  SAVIOUR  Himjelf.  "  She  turned 
herjelf,  and  Jaith  unto  Him,  Rabboni,  which  is  to  fay,  Majler," 
of  the  Evangelijl,  is  thus  paraphrajed  by  the  poet : — 


400  Helius  Eobanus, 

Tune  ipfe  es  nuper  vita  perfunftus  Acanthus, 
Qui  crucis  aeriae  fiieras  fublatus  in  aram, 
Quem  modo  condidimus  gelidi  fub  fornice  faxi, 
Pulchrior  eviilis  tenebris  poft  fata  refurgens  ? 
Proh  quam  laeta  meam  pervadunt  gaudia  mentem. 
Accedam,  ampleftarque  pedes,  venerande  magifter. 

It  is  not  without  importance  to  notice  fa6?s  like  theje.  What 
a  fearful  thing  the  revival  of  clajjical  learning  really  was  ;  how 
it  ate  like  a  canker  into  the  very  heart  of  the  Church  ;  how, 
more  ejpecially  at  Rome,  and  under  the  Medici  at  Florence, 
clajjicalijm  was  all  in  all ;  how  Plato  and  other  ancient  worthies 
were  celebrated  as  Jaints  and  confejjors, — all  this  may,  indeed, 
be  learnt  from  the  hijlories  of  thoje  times,  from  Ro/coe's 
Leo  X,  better  Jlill  from  Audin's  Annals  of  the  fame  pope  ;  but 
has  yet  to  be  worked  out  and  to  be  duly  and  critically  weighed 
in  Jbme  future  hijlory  of  the  Church.  Above  all,  a  true  life  of 
that  great  man, — for  great  he  was,  undoubtedly,  whatever 
degree  of  janSity  we  may  be  difpojed  to  attach  to  him, — Jerome 
Savonarola,  would  throw  light  on  this  Jubjefl.  Marvellous 
was  the  infatuation  which  could  expend  all  its  zeal  and  energies 
in  the  dijcovery  of  lojl  books  of  Tacitus  or  Livy,  in  the  pro- 
duflion  of  the  purejl  Ciceronian  Latin,  in  the  ereftion  of 
clajjical  churches,  and  which  could  pay  for  all  theJe  Pagan 
amujements  and  Jludies  by  the  infamous  mijflion  of  Tetzel,  un- 
conjcious  of  the  approaching  earthquake,  regarding  the  discon- 
tent of  one  German  monk  as  Jbmething  that  might — it  mattered 
not  whether  of  the  two — be  hujhed  at  the  jlake,  or  jilenced  by 
the  Jbp  of  a  fat  benefice.  Therefore  it  is  that  we  conjider  Juch 
paragraphs  as  thofe  we  have  jujl  quoted,  worthy  of  all  attention 
from  our  readers ;  when  paganijm  invades  Mount  Calvary,  the 
clajjical  mania  mujl  be  fierce  indeed.  This  man,  this  Geraldini, 
intended  well — his  whole  writings  Jhow  it ;  and  yet  he  has  fallen 
into  profanity  from  which  Jbme  open  blajphemers  would  have 
Jhrunk.  Only  imagine  the  verje  we  have  jujl  quoted  :  "Loofe 
Barabbas,  and  crucify  Daphnis  !" 

However,  it  mujl  not  be  imagined  that  jiich  indecencies  were 
confined  to  the  Roman  Church.  The  Lutherans  equalled,  if 
they  did  not  exceed  them.  One  of  their  mojl  famous  poets,  in 
the  jixteenth  century,  was  Helius  Eobanus  of  Hejje.  He  was 
regarded  as  the  Mantuan  of  Lutheranijm,  an  author  who  well 
dcjcrved  to  take  his  place  among  thoje  of  the  Augujlan  age. 
Among  other  imitations  of  clajjical  authors,  he  has  left  us  a 
book  of  heroic  epijlles,  after  the  manner  of  Ovid.  The  firjl  of 
theje — we  really  feel  uncomfortable  while  we  make  an  extraS 
from  this  horrid  blajphcmy — is  headed. 


Helius  Eobanus.  401 


DEUS    PATER    MARI^    VIRGIN!. 
Quam  legis,  eternam  rebus  paritura  falutem, 

Non  eft  mortali  litera  fa6ta  manu. 
Pone  metus  Virgo  fuperis  gratiffima ;  non  eft 

Quern  tremis,  infeftus  nuncius  ifte  tibi. 

S.  Mary  replies  : — 

Quam  fine  te  non  eft  telliis  habitura  falutem, 
Ut  partam  per  me  poffit  habere,  veni. 

In  the  fame  jlyle  we  have  an  epijlle  from  S.  Mary  Magdalen 
to  our  Lord,  and  from  S.  Mary  to  S.  John.  Thefe  things 
were  not  only  admired,  but  were  a6?ually  employed  in  Jchools, 
and  had  commentaries  written  on  them  for  the  uje  of  youth. 
At  Erfurt,  Catzman  leflured  on  them  with  reputation ;  Jo  did 
Mylius  at  Leipjic. 

But  to  return  to  the  author  from  whom  we  have  digrejjed. 
Another  of  Geraldini's  idylls  describes  the  compojition  of  the 
Apojlles'  Creed,  according  to  the  legend  that  each  of  theApoJlles 
uttered  one  of  its  claujes.  We  mujl  confejs  that  the  names  of 
the  Apojlles  are  given  with  Jufficient  neatnejs  : — 

Quartus  ab  his  Jacobus  ait,  Zebedeia  proles : 

Ipfum  etiam  teftor  Pilato  praefide  paffum 

Pro  nobis  toleraffe  Crucem,  et  fubiifle  fepulcrum. 

At  Didymus  nihil  addubitans  haec  aflerit  ultro : 

Solveret  ut  Patres,  manes  defcendet  ad  imos, 

Et  rediit  cum  fe  lux  tertia  reddidit  orbi. 

Ex  hinc  Alphaeus  confert  quae  fenfit  in  unum : 

Ad  fuperos  penetrans  dextrae  Patris  affidet  alti 

Omnipotens,  viftorque  Erebi  cum  Flamine  regnat. 

The  twelfth  eclogue,  on  the  "  Blejfed  Life,"  opens  a  door  to 
one  of  thoje  descriptions  in  which  poets  of  the  Renaijjance,  no 
lejs  than  thoJe  of  the  Middle  Ages,  have  Jo  much  delighted  : — 

Hie  aer,  noftrum  qui  luftrat  pendulus  axem, 
Non  varias  fumet  formas,  nunc  lucidus  et  nunc 
Turbidus,  aut  raras  tendens  in  vellera  nubes, 
Non  nive  non  pluvia  non  grandine  non  gravis  aeftu, 
Non  ventis  agitatus  aget  bona  noftra  per  auras. 
Nee  vel  nofte  dies  vincetur  tempore  brumae, 
Vel  nox  vi6ta  die  paucas  redigetur  in  horas  : 
Non  erit  autumnus,  non  ver,  non  bruma,  nee  aeftas. 

Compare  with  this  one  or  two  Jimilar  defcriptions  of  equally 
unknown  poets.  Here  is  part  of  the  "AJpiration  for  the  celejlial 
country  "  of  James  Zevecotius,  a  Dutch  writer,  who  muJl  have 
been  popular  in  his  own  time,  Jlnce  it  is  a  "  new  edition  "  of  his 
poems  (Leyden,  1625)  from  which  we  quote  :  — 

D  D 


402  ^he  Pia  Dejideria. 

Scilicet  exilii  non  funt  mihi  gaudia  tanti 

Quaeque  patens  mundi  nil  modo  mundus  habet. 
Scilicet  infaiiftis  fugiens  Babylonis  ab  undis 

Spirltus  ad  patrias  fefl'us  anhelat  aquas. 
O  Patria  !  O  veris  Felicia  regna  triumphis  ! 

O  Patria !   O  votis  faepe  petita  meis  ! 
Qiiis  me  fideream  fuperum  deducat  ad  aulam, 

Ereptum  furiis,  naufrage  munde,  tuis ! 
O  ubi  perpetuis  pinguntur  floribus  horti, 

Ridet  et  aeternis  ver  geniale  comis  ; 
Quas  neque  tempus  edax,  nee  iniquae  frigora  brumas. 

Nee  perimant  rigidi  triftia  flabra  Noti ! 
O  ubi  nee  puras  ccenum  radiare  plataeas, 

Nee  prohibet  fanos  vivere  dira  lues ! 

It  is  remarkable,  both  in  the  poets  of  the  Renaijjance  and  of 
the  Middle  Ages,  to  find  the  abjence  of  mud  ^o  dwelt  on  as  one 
of  the  glories  of  Paradije.  The  reader  will  perhaps  remember 
the  glorious  rhythm  of  S.  Peter  Damiani ; 

Deeft  limus :  abeft  fimus  ; 
Lues  nulla  cemitur. 

And  we  mujl  remember  that  the  word  lues  is  here  ujed  in  its 
primitive  fenje  of  melting  Jhow,  or  what  would  familiarly  be 
called  "Jlujh,"  which  original  Jenje  it  again  takes  in  the  infam- 
ous work  of  Petronius.  It  Jhows  the  nature  of  the  country  in 
which  our  bards  rejided  that  they  Jhould  dwell  ^o  forcibly  on  this 
one  charafierijlic.  Let  us  try  one  or  two  more  parallel  pajjages ; 
while  we  do  not  for  a  moment  pretend  that  they  are  to  be  com- 
pared to  mediaeval  hymns  on  the  Jame  Jiibjefl,  they  certainly  are 
not  without  their  own  great  beauty. 

Perhaps  Juperior  in  their  elegance  to  thoje  of  Zevecotius,  are 
the  following,  from  the  Pia  Dejideria  of  Herman  Hugo,  the 
origin  of  Quarles's  "  Emblems  :" — 

O  qui  fidereas  ducis,  fortiflime,  turmas, 

Cui  cingunt  decies  millia  mille  latus, 
Quam  tua  magnifico  radiant  praetoria  luxu  1 

\Iens  ftupet,  et  tantae  languet  amore  domus. 
Nee  glacialis  hyems  tremulo  pede  pulfat  Olympum, 

Ifta  nee  hyberna  grandine  tefta  fonant : 
Nee  pallent  vifo  moriturae  fole  pruinae  ; 

Nee  ftant  marmoreo  flumina  vinfta  gelu  : 
Perpetuum  ver  aftra  colunt,  frigufque  caloremque 

Inter,  Coelicola;  tempora  veris  agunt. 
O  qui  fidereas  habitas,  Rex  maxime,  fedes, 

Quam  tua  prae  terris  invidiofa  domus  I 
Stat  placidus  pofitis  Aquilonum  flatibus  ether, 

Servat  et  cternus  longa  fcrena  tenor : 
Sed  neque  flammantes  liquido  lavat  aequore  currus, 

Nee  fubit  occiduas  fol  f\igitivus  aquas. 


Arnolletti.  403 

Nee  premit  aftra  dies,  neque  fol  fugat  aethere  ftellasj 

Nee  premitur  laffus,  no6le  fugante,  dies: 
Clara  dies,  aeterna  dies,  feptemplice  Phcebi 

Fulmineam  noftri  lampada  luce  premens. 
O  qui  fidereas  habitas,  Rex  maxime,  fedes, 

Quot  tua  deliciis  affluit  ilia  domus  ! 

We  mujl  not  tire  our  readers  by  further  quotations  of  a  Jimilar 
kind  ;  or  how  many  beautiful  pa]fages  there  are  which  we  might 
lay  before  them  !  That  noble  defcription,  for  example,  in  the 
third  book  of  the  Poem  of  Aonius  Palearius, — the  fame  who  was 
afterwards  burnt  as  a  heretic, — on  the  "  Immortality  of  the  Soul ;" 
or  the  Jlill  finer  dejcription  in  the  fourth  book  of  the  De  Con- 
temptu  Mortis  of  Daniel  Heinjius.  We  muJl  return  to  our  more 
immediate  Jubje^?.  The  Pajlorals  of  John  Arnolletti,  of  Nevers, 
are,  perhaps,  jome  of  the  bejl  of  their  kind.  Three  are  on  the 
Jubjefi  of  Faith,  Hope,  and  Charity.  There  are  aljb  others  on 
the  Sacraments  of  the  Church  ;  the  fcenery,  drawn  from  that 
about  Nevers — very  pretty  it  is,  as  the  writer  can  tejlify  from  his 
perjbnal  knowledge  :  and  the  whole  more  nearly  approaching 
one's  idea  of  a  Chrijlian  Pajloral  than  perhaps  any  others.  Here 
is  an  imitation  of  that  on  Baptijm  : — 

Colin.  Lucy,  that  cloud,  by  evening  lull'd  to  reft, 

How  foftly  broods  it  on  its  airy  neft  ! 

When  Morning  from  her  dewy  palace  came. 

And  kindled  heav'n  beneath  her  fteps  of  flame. 

With  all  the  vaflals  of  her  gorgeous  court 

The  little  wanderer  join'd  in  frolic  fport. 

Now,  paler  than  the  tempefl:-driven  fnow, 

Now,  ruddier  than  the  rofe's  ruddieft  glow. 

See,  how  old  age  hath  fprinkled  it  with  grey ! 

It  woos  no  more  the  breezes'  ruder  play : 

Though  ftill  it  lingers  on,  with  pinions  furl'd. 

For  one  more  vifion  of  our  lovely  world ; 

For  ere  the  morn  the  traveller  muft  be  ] 

A  hundred  leagues  upon  the  ftormy  fea. 
Lucy.  I  marvel  not  that  it  laments  to  leave 

A  thing  fo  beautiful  as  Spring's  firft  eve  ; 

The  hazy  foftnefs  of  the  twilight  Iky, 

Speck'd  here  and  there  with  one  ftar's  golden  eye, 

The  incenfe  of  the  village  gardens  round. 

The  downs'  deep  calm,  unconfcious  of  a  found, 

While  faint  and  fainter  evening  o'er  them  fades, 

And  deep  and  deeper  wax  the  holJow  (hades, 

And  like  an  Angel's  vefper-anthem,  fwells 

The  diftant  mufic  of  the  village  bells. 

Look  !  Evening's  ftar  is  peeping  o'er  yon  brow ; — 

Oh,  when  is  earth  fo  like  to  Heav'n  as  now! 
Colin.  Yet  Twilight,  fhe  whofe  advent  is  fo  fair. 

Is  all  unlike  it ; — there  is  no  night  there  ! 

There  fliall  no  clouds  in  evening  beauty  burn ; 


404  Pajioral  on  Baptifm, 

There  (hall  no  Morn  unlock  her  filver  urn. 
Bright  land  of  cloudlefs  flcies  and  fadelefs  flowers, 
And  unknown  friends, — GoD  make  thee  one  day  ours! 

Lucy.  But,  Colin,  you  have  fcarce  yet  own'd  the  praife 
Due  to  my  labour  thefe  three  bright  warm  days : 
Laft  Autumn's  leaves  are  fvvept  from  where  they  fell. 
And  rake  and  broom  have  done  their  bufinefs  well. 
And  fee  Spring's  firft  ambaffadors,  that  go 
To  Winter's  palace  in  their  robe  of  fnow, 
And  by  their  beauty  woo  the  kind  old  king 
To  lay  his  frowns  afide,  and  call  in  Spring  : 
And  here  are  flame-hued  crocufes,  that  dye 
Their  leaves  in  all  the  tints  of  Morning's  (ky; 
Though  fairer  ftill  this  garden  plot  had  fliown. 
Might  I  have  call'd  this  day's  beft  hours  my  own. 

Colin.  And  what  the  magic  that,  in  thefe  bright  hours. 
Could  win  my  Lucy's  abfence  from  her  flowers  ? 

Lucy,  There  was  a  flower,  dear  Colin,  fairer  far 

Than  thefe  of  mine,  all  lovely  though  they  are  j 
A  little  bloflbm,  fcarce  yet  taught  to  bear 
The  ruder  vifitings  of  ftranger  air ; 
And  long,  long  years  ago,  when  evening  gloam'd. 
With  me  the  mother  through  the  meadows  roam'd, 
Pluck'd  the  full  berry  from  the  autumn  briar. 
Or  plied  the  needle  o'er  the  winter  fire. 
I  knelt  befide  her  then,  when  o'er  our  head 
The  Bilhop's  confecrated  hands  were  fpread : 
I  flood  befide  her,  when  laft  lovely  fpring 
Her  troth  flie  plighted  with  the  holy  ring  j 
Together  now  the  church-ward  path  we  trod. 
To  dedicate  her  little  one  to  GoD. 
It  was  the  lovelieft  fight !     Yet  tears  would  rife 
Unbidden,  and  unwifii'd  for,  to  mine  eyes. 
The  quaint  and  ancient  font,  deck'd  round  about 
With  wreaths  of  flowers,  in  cold  grey  ftone  carved  out : 
The  mother  veil'd,  as  is  our  cuftom,  prefs'd 
Her  little  treafure  clofer  to  her  breaft  ; 
The  good  old  paftor — and  'twas  like  him — fmiled 
A  look  of  fondnefs  on  the  fleeping  child  : 
His  hand  was  on  the  book  he  loves  to  quote, 
The  good  old  book  that  faints  and  martyrs  wrote  5 
Then  told  he  what  the  loved  Apoftle  faith, 
Whofe  words  were  bright  for  hope,  and  ftrong  for  faith 
Ye  hear,  he  faid,  of  Him,  Whofe  tender  breaft 
Let  not  the  little  children  go  unbleft ; 
*'  Doubt  ye  not  then,  but  earneftly  believe 
"  That  He  will  likewife  favourably  receive 
"  This  prefent  infant,— that  He  will  embrace 
"  Her  in  His  arms,*'  and  fhield  her  with  His  grace ; 
And,  when  the  world's  brief  fcene  of  change  is  paft. 
Will  guide  her  fafely  to  Himfelf  at  laft. 
So  may  that  brow  through  ftiame  attain  renown, 
And,  figured  by  the  Crofs,  receive  the  crown  1 
Colin.  In  footh,  I  fcarccly  deem  the  coldeft  heart 

Would  not,  in  that  fweet  fcrvice,  bear  its  part  j 


Unreality  of  Pajloral  Poetry.  405 

I  would  I  had  been  there ! — Yet  not  unbleft 

Was  I,  repofing  on  the  down's  green  breaft : 

With  every  fight  and  found  of  fpring  to  tell, 

The  burnifli'd  chervil,  and  the  hare's  blue  bell ; 

The  trees,  with'boughs  like  clear  and  glofly  lead, 

Are  putting  on  their  hues  of  brown  and  red : 

The  pheafants'  crow  from  fome  near  valley  broke. 

The  miflel-thiiifh  was  in  the  fapling  oak. 

And  in  the  underwood  might  juft  be  feen 

One  fparrow's  neft  with  four  fmall  eggs  of  green. 
Lucy.  We  have  bright  fummer  eves,  I  truft,  in  ftore 

For  pleafant  converfe, — but  to-night  no  more  : 

The  moonbeams,  that  a  fickly  radiance  dart 

Down  the  green  hill-fide,  tell  us  we  muft  part. 
Colin.  Would  they  were  come  !  or  would  the  day  were  here 

That  night  might  fall,  and  we  might  ftill  be  near ! 

It  'will  comt  fome  day  !     There's  the  evening  bell ! 

One  good-night  kifs,  dear  Lucy,  and  farewell. 

This  may  Jerve  as  an  example  of  the  poem. 

Among  thoje  who  obtained  conjiderable  reputation  as  a  writer 
of  Pajlorals,  the  famous  Sannazarius,  in  his  *'  Pijcatory  Ec- 
logues," jlands  prominent.  In  his  "  Lycidas  and  Mycon,"  he 
writes  prettily  enough  of  the  flowers  of  the  Jea,  and  the  orna- 
ments of  the  caves  of  the  Nereids  ;  but  jlill  one  is  Jlruck  all  the 
way  through  with  the  feeling  that,  had  theje  men  pojjejjed  any 
real  tajle  for  nature,  their  pajloral  attempts  would  have  been 
different  indeed.  The  Jhores  of  Italy,  that  marvellous  Bay  of 
Naples,  the  wild  creeks  and  ravines  of  Calabria,  might  have 
afforded  fcenery  enough  for  Sea-Pajlorals  of  intenje  beauty. 
Injlead  of  this,  if  one  finds  three  or  four  pretty  lines  together, 
they  are  followed  immediately  by  all  the  common-places  of 
pedantic  mythology ;  and  the  reajbn  is  plain.  The  writers  were, 
to  uje  the  words  of  Coleridge, — 

Poets  who  have  been  building  up  the  rhyme 
When  they  had  better  far  have  ftretch'd  their  limbs 
Befide  fome  brook  in  mofly  foreft  dell 
By  fun  or  moon  light,  to  the  influences 
Of  fights  and  founds  and  Ihifting  elements 
Surrendering  their  whole  fpirit,  of  their  fong 
And  of  their  fame  forgetful :  lb  their  fame 
Should  (hare  in  nature's  immortality, 
A  venerable  thing  ;  and  fo  their  fong 
Should  make  all  nature  lovelier,  and  itfelf 
Be  loved  like  nature.     But  'twill  not  be  fo. 

In  the  Jame  way,  theJe  dilettanti  poets  were  bajking  in  all  the 
luxury  of  Florence,  or  Rome,  or  Naples ;  were  the  guejls  and 
favourites  of  Cofmo  de'  Medici,  or  of  Leo  X  ;  and  never  jaw 
the  country  at  all,  except  when  they  mentally  curjed  the  exe- 


4o6  Boccaccio. 

crable  pavement  and  jolting  ruts  that  conveyed  them  from  one 
town  to  another.  It  has  been  well  faid  that,  if  a  Jlranger  were 
to  read  Portugueje  poetry,  he  would  think  the  Portuguefe  them- 
jelves  devotedly  attached  to  the  country  and  abhorrent  of  any- 
thing like  a  town.  Whereas  the  faft  is  that  the  mojl  pajloral 
poet  of  them  all  would  rather  have  lived  in  the  mojl  wretched 
colleSion  of  houjes  calling  itjelf  a  city,  than  in  the  loveliejl 
Jcenery  of  Minho,  or  in  the  wildejl  gorges  of  Trazos  Montes. 

On  the  other  hand,  it  is  furprijlng  how  popular  Pajlorals 
have  become,  when  they  not  only  profejjed  to,  but  did  really, 
imitate  nature.  The  juccefs  of  Gay's  Pajloral,  the  Shep- 
herd's Week,  is  a  jlriking  proof  of  this.  Incited  by  Pope  to 
caricature  the  Pajlorals  of  his  rival,  Phillips,  by  a  Jet  of  compo- 
jitions  which  jhould  copy  the  grojjhejs  of  country  life,  and 
writing  with  that  purpofe  only,  the  nature  which  he  threw  into 
his  poems  made  them  at  once  popular  ;,^and  when  he  had  in- 
tended to  excite  laughter  or  dijgujl,  he  really  moved  pity  and 
compajjion.  Intended  as  it  was  to  be  ridiculous,  no  one,  we 
fancy,  has  ever  read  his  account  of  the  country-girl's  death  and 
funeral  jermon, — the  exaft  parody  of  a  funeral  Jermon  of  that 
date, — 

He  faid  that  heaven  would  take  her  foul,  no  doubt  j 
And  fpoke  the  hour-glafs  in  her  praife  quite  out — 

without  acknowledging  that  his  feelings  were  interejled  and 
touched. 

Very  different  Indeed  from  juch  compojitions  were  thoJ*e  of  the 
mojl  voluminous  writer  in  this  way,  the  celebrated  Boccaccio. 
He  aflually  wrote  jixteen  eclogues,  which  excited  the  great  ad- 
miration of  the  learned  men  of  his  own  time  ;  of  all  of  which 
we  can  give  no  more  favourable  character  than  does  his  own 
Sylvius : — 

Sentis,  quam  ftulti  Latios  cantare  putamus 
Paftores  calamis  perdentes  tempora  vocum. 

However,  not  to  pafs  ^o  famous  an  author  without  a  jingle 
quotation,  take  an  example  of  what  he  intended,  at  leajl,  for 
wit : — 

Tu  cupis  amplexus  Sapphus  ?     Nunc  fidera  lambant 
Quos  trahis  ipfe  fues,  volitentque  par  aethera  vulpes  ; 
Grus  trahat,  ac  anfer  pariter,  per  rura  quadrigas. 
Si  memini,  tu  nuper  haras  mundare  folebas, 
Et  fcabiem,  morlufque  canum,  feu  vulnera  veprum, 
Nunc  manibus  purgare  palam,  nunc  gurgite  turpi, 
Unguine  nunc  vario,  fuccifque  potentibus,  atque 
Galbaneis  fumis,  nigrique  bituminis  offa, 
Viribus  ellebori,  (lilla  male  olentis  amurcae. 


^he  Fradium  Rufticum.  407 

And  no  higher  praife,  we  are  afraid,  can  be  given  to  a  poet 
whoje  Pajlorals  pojjejjed  equal  reputation  in  their  own  day, 
Andrew  Naugerius.  But  towards  the  end  of  the  fifteenth  and 
the  beginning  of  the  Jixteenth  centuries — when  it  was  no  unujual 
thing  for  an  ecclejiajlic  who  had  perhaps  received  only  the  firjl 
tonjure,  to  hold  half-a-dozen  abbeys,  five  or  Jix  archdeaconries, 
a  Jcore  of  livings,  a  deanery,  a  good  many  canonicates,  and 
perhaps  a  bijhopric  or  two  into  the  bargain,  and  notwithjland- 
ing  all  this  was  deeply  in  debt — it  was  quite  the  fajhion  to  pre- 
jent  a  well-turned  Pajloral,  or  jimilar  trifle,  and  to  receive  in 
acknowledgment  Jbme  further  little  piece  of  preferment.  In 
thoje  unhappy  centuries,  the  bitter  epigram  of  Owen  was  true 
enough  : — 

An  Petrus  fuerit  Romae,  fub  judice  lis  eft: 
Simonem  Romae  nemo  fuifle  negat. 

Whethfflf  Saint  Peter  was  at  Rome, 

Is  not  as  yet  made  out : 
That  Simon  there  has  found  a  home 

No  living  man  can  doubt. 

But  it  is  very  curious  and  very  edifying  to  contrajl  theje  venal 
Pajlorals,  written  by  hireling  ecclejiajlics,  with  the  longejl  PaJ"- 
toral  poem  the  world  ever  Jaw,  the  Prcedium  Rujiicum  of 
the  Jejuit  Vanier.  When,  in  the  end  of  the  Jeventeenth  and 
beginning  of  the  eighteenth  centuries,  the  art  of  compojing 
Latin  poetry  was  held  in  the  highejl  ejlimation,  that  wonderful 
Company  of  jESUS,  rejblved  that  its  children  Jhould  claim  the 
highejl  rank  in  every  branch  of  Jcience,  art,  and  literature,  na- 
turally turned  their  attention  to  this  aljb  ;  and  wherever  among 
its  members  a  talent  for  Latin  verje  was  found,  there  it  was 
cherijhed  and  brought  before  the  world  with  all  the  advantages 
the  commendation  of  the  Society  could  give.  The  Frenchman 
Vanier  devoted  his  life  to  this  poem.  Utterly  valuelejs  as  a 
didadic  work, — for  who  would  write  precepts  for  farming  in 
Latin  hexameters  ? — but  mojl  valuable  as  proving  that  the  firjl 
Latin  poet  of  his  age  was  a  Jejuit,  to  our  ideas  it  Jeems  Jlrange 
to  find  a  priejl  devoting  his  life  to  Jixteen  books,  each,  perhaps, 
containing  eight  hundred  lines,  on  Jubjeffs  fuch  as  thefe  : — How 
one  ought  to  buy  and  repair  a  farm  :  How  to  chooje  Jervants : 
Of  greater  cattle  :  Of  leJJer  cattle  :  Of  trees  :  The  dijeajes  of 
trees  :  The  rujlic  year  :  Of  potherbs  :  Of  vines  :  Of  wine  : 
Of  fattening  fowls  :  Of  doves  :  Of  bees  (this  fourteenth  book  is 
ejpecially  dedicated  to  Cardinal  de  Fleury)  :  Of  ponds  :  Of  live 
Jlock.  This  is  a  Jynopjis  of  the  worthy  writer's  poem  :  he  tells 
us,  in  the  book  on  Ponds,  which  was  the  firjl  written  of  all,  that. 


4o8  Dejcription  of  Rafter. 

led  away  by  the  bad  tajle  of  youth,  he  injerted  In  it  many  fables  ; 
and  had  not  altogether  recovered  from  this  "  anility  "  when  he 
treated  of  doves  and  vines.  Some  twenty  years  ago,  we  remem- 
ber to  have  looked  this  poem  right  through  from  one  end  to  the 
other ;  and  it  pojjejjes  conjiderable  interejl  even  for  one  who, 
like  the  prejent  writer,  cares  not  a  Jlraw  for  the  JubjeS  on  which 
it  treats.  There  are  Jome  very  fine  pajjages  in  it :  the  gradual 
advance  of  autumn,  at  the  beginning  of  the  eighth  book  ;  the 
heroic  charity  of  Bijhop  Belfunce,  in  the  plague  of  Marseilles  ; 
Eajler,  as  celebrated  in  the  country  ;  the  way  of  dijcovering 
water  by  the  divining-rod.  Take,  as  an  example,  the  dejcrip- 
tion of  Eajler : — 

This  is  the  time  when  nature's  urgent  needs 

Brook  no  delay  :  when  branches  muft  be  pruned. 

Fields  clamour  for  their  feed.     For  holy  Church 

(Though  now  (he  celebrate  her  forty  days) 

This  toil  forbids  not.     Some  (he  calls  to  faft  : 

You  to  redoubled  toil ;  for  toil  was  once 

The  punifhment  of  fin.     But  when  at  length   . 

The  forty  days  in  Ealter  melt  away, 

Then  caft  o(F  earthly  cares  ;  then,  then  the  foul 

Muft,  mindful  of  the  countiy  whence  (he  came. 

Claim  all  the  holy  feafon  to  herfelf. 

Till  not  the  (leld, — rank  weeds  fpring  up  :  permit 

The  autumn  orchard  to  remain  unpruned, — 

And  fmall  the  increafe  of  the  vernal  hour. 

So  muft  the  heart  be  tilled  ;  fo  every  vice 

Eradicated  ;  fo  muft  toil  and  pains 

Fofter  implanted  virtue.     Elfe  the  Blood 

Of  that  great  Sacrifice  was  (hed  in  vain,  ' 

And  hell  will  gripe  the  (buls  fo  dearly  bought 

(What  price  were  greater  ?)  by  the  death  of  GoD. 

Yes:  keep  your  plighted  faith,  your  faith  once  pledged. 

To  be  His  own  for  ever.     This  poor  world 

Is  not  your  lafting  home :  for  them  that  ftrive. 

And  toil,  and  conquer,  there  remains  a  crown 

Eternal,  incorruptible  :  a  crown 

Which  Christ  then  won,  what  time  He  burft  the  bars 

That  (Imt  the  fons  of  Adam  out  of  heaven, 

And  promifed,  as  their  meed  who  nobly  fight, 

The  many  manfions  of  His  Father's  houl'e. 

Amidft  that  happy  number  we  one  day 

Shall  wordiip.     Meanwhile  this  poor  life  we  lead, 

Expectant  of  a  better  :  country  toils 

Again  invite  our  hands  :   the  tools,  hung  up 

In  Eafter  reft,  muft  bravely  be  refumed. 

Thank  God  for  all  things  ;  while  in  exile  here, 

He  gives  thee  cares,  with  hope  to  (blace  now, 

And  an  eternal  blifs  to  guerdon  then. 

There  is  an  earnejlncjs  in  this  poetry  which  fets  it  far  above 
the  Damons  and  Phylli/es  of  our  pajloral  friends.     Of  courje, 


k 


Grainger's  Sugar-cane,  409 

in  fuch  a  Jubjeft  as  the  farm-yard,  there  mujl  be  much  that  is 
profaic  and  tedious  in  the  highejl  degree  :  and  Vanier  often 
labours  under  the  fame  difficulty  that  befet  Dyer  in  his  Fleece, 
and  Grainger  in  his  Sugar-cane, — the  choice  between  Jpeaking 
of  every-day  occurrences  in  the  every-day  language  of  proje,  or, 
to  ufe  the  exprejjion,  employing  a  faljetto,  and  working  them  up 
into  grandiloquence.  So  poor  Grainger,  in  his  firjl  edition, 
being  compelled  to  fpeak  of  the  devajlation  of  rats  and  mice, 
began  a  paragraph  thus  : — 

Now,  Mufe,  let's  fing  of  mice. 

But  Jbme  friend  having  objected  to  the  exprejjion  as  low,  it  was 
altered  into, — 

Now,  Mufe,  let's  fing  of  rats. 

Arid  now,  mojl  abjurdly  of  all,  it  jlands  : — 

Nor  with  lefs  harm  the  whiflcer'd  vermin  race 
(A  countlefs  clan)  devour  the  lowland  cane. 

And  Jo  Vanier  often  found  a  difficulty  in  determining  whether 
he  Jhould  call  rats  "  rats,"  or  the  "  whijkered  vermin  race."  We 
might  extend  our  notices  of  Pajloral  Poets  almojl  indefinitely. 
Among  them  we  might  name  Erajrnus,  who  dejcribes  love  with 
all  the  common-places  of  pipes,  crooks,  and  kids  ;  Vida,  Bijhop 
of  Cremona,  whoje  "  Poetics  "  and  whoje  "  Chejs  "  have  been 
more  than  once  tranjlated  into  Englijh,  and  whoJe  "  Silkworms" 
and  **  Chrijliad  "  well  deferve  to  be  Jo  ;  but  whoJe  three  Eclogues 
are  on  a  par  with  thoje  of  his  fellows.  Then,  too,  we  have 
Pomponius  Gauricius,  whoJe  tedious  compojitions  are  ended  by 
this  portentous  line — and  yet  the  man  was  a  Jcholar  too  : — 

Urforumque,  canumque,  importunorumque  luporum  : 

which  how  he  Jcanned  we  Jhould  like  to  know.  Then  there 
was  the  learned  Joachim  Camerarius,  better  employed  in  writing 
his  Life  of  MelanShon  and  his  Commentary  on  the  New  Tejla- 
mont,  than  his  Dira  and  his  ^erela ;  and  a  hojl  of  inferior 
pajloralijls,  John  Rainerius,  Hannibal  Cruceius,  and  George 
Sabinus,  a  friend  of  Luther  and  Melanf!hon  :  then,  again,  we 
have  Cynthius  Giraldus,  Philip  Girineti,  and  him  who  but  for 
his  immoralities  would  have  been  one  of  the  bnghtejl  lights  of 
modern  Latin  verje,  John  Secundus.  But  we  will  not  inflift  a 
lijl  of  their  Pajlorals  on  the  reader.  When  we  look  back  and 
fee  what  wretched  trajh  were  then  the  poems  which  profejjed  to 
defcribe  the  country,  and  compare  them  with  the  power  of 
defcription  with  which  a  truer  Jludy  of  nature  has  invejled  the 


4IO  Englijh  Pajiorals. 

prejent  age,  it  is  indeed  being  liberated  from  the  clojenefs  of 
a  medicated  apartment  to  the  frejhnefs  and  wildnejs  of  a  heath. 
The  time  has  been  when  a  not  ignoble  author,  Burnett,  the 
writer  of  the  "  Theory  of  the  Earth,"  ajjerting  that,  "  at  its  firjl 
creation,  it  was  perfellly  flat,"  made  u]e  of  the  argument,  "  that 
it  could  not  have  been  conjijlent  with  the  beneficence  of  a  merciful 
Creator  to  deform  it  with  thofe  ugly  excrejcences  called 
mountains." 

It  were  unfair  to  clofe  a  jketch  of  the  Pajloral  poets  of  the 
RenaiJJance  without  alluding  to  our  own  true  Pajloral  poets. 
We  do  not  mean  Pope,  nor  Phillips,  nor  Gay,  nor  Thomas 
Warton,  but  Browne,  and  Wither,  and  Herrick.  Browne's 
"  Britannia's  Pajlorals  "  (if  our  readers  are  not  acquainted  with 
them),  notwithjlanding  his  occajional  affeflations,  will  be  found 
the  bejl  of  all  jimilar  poems.  What  a  pretty  country  computa- 
tion of  time,  for  example,  is  this  : — 

So  foon  as  can  a  martin  from  our  town 

Fly  to  the  river  underneath  the  down,  ; 

And  back  return  with  morter  in  her  bill. 

Some  little  cranny  in  her  neft  to  fill. 

The  fhepherd  came. 

The  poem  was  never  finijhed  ;  but  what  remains  of  it  will 
fafcinate  thoje  who  are  fond  of  Jludying  the  country  life  of  the 
time  of  Charles  I. 

And  now  we  have  done.  Our  readers,  warned  as  they  were 
at  the  commencement  of  the  barrennejs  of  our  Jubjed,  could  not 
expeft  to  be  introduced  to  any  rich  vein  of  literary  wealth.  If 
we  have  laid  before  them  one  or  two  curious  fa3s,  and  made 
them  acquainted  with  one  or  two  names  that  are  not  altogether 
dejerving  of  oblivion,  we  jhall  be  Jatisfied. 


XV. 
LITURGICAL    QUOTATIONS. 


jNE  of  the  firjl  obfervations  which  mujl  occur  to  a 
Jludent  of  the  primitive  Liturgies  is  this  :  how 
frequent  are  the  quotations  from  Scripture  with 
which  they  abound.  We  know,  in  faft,  that 
the  few  Protejlant  writers,  who  have  advanced 
even  [o  far  as  to  a  rejped^able  knowledge  of 
theje  works,  have  never  been  weary  of  proclaiming  their  Jcrip- 
tural  charader — of  pointing  out  that,  although  Antichrijl  was 
already  beginning  to  whimper  in  his  cradle,  neverthelejs  reference 
was  Jlill  made  "  to  the  law  and  to  the  tejlimony." 

The  Jb-called  Jeft  of  Evangelicals,  again,  would  iind  a  Jlill 
clojer  rejemblance  between  Liturgical  quotations  and  their  own. 
The  pajjages  cited  are  not,  to  uje  the  words  of  an  Evangelical 
Bijhop,  *'  from  the  Gojpels,  or  the  other  lejs  important  books 
of  the  New  Tejlament,"  but  are  mainly  from  the  Pauline  Epijlles. 
Reference  may  indeed  be  here  and  there  made  to  a  gojpel  fafl — or 
Jbme  of  our  LORD'S  promifes  may  be  pleaded  with  Him  by 
Whom  they  were  Jpoken.  But  Jlill,  as  the  rule,  if  a  citation, 
not  avowedly  fuch,  be  made  from  Scripture,  it  is  three  times  out 
of  four  from  the  Epijlles. 

But  another  view  of  the  JubjeS  may  be  taken,  and  it  is  that 
to  which  we  are  at  prejent  about  to  dired  the  reader's  attention. 
The  quejlion  then  for  our  prejent  conjideration  is  this  : — The 
pajfages  which  occur  in  the  original  portions  of  the  primitive 
Liturgies,  and  aljb  in  the  Epijlles, — are  we  to  regard  them  as 
quoted  in  the  latter  from  the  former,  or  in  the  former  from  the 
latter  ? 

The  offhand  reply  would  of  courfe  be — Undoubtedly  the 
Liturgical  is  a  quotation  from  the  Scriptural  pajfage.    A  deeper 


412  State  of  the  Qiuejiion. 

view  of  the  fubjeS  may  perhaps  lead  us  to  a  different  conclujion. 
It  need  hardly  be  Jaid  that,  if  this  be  the  cafe,  Liturgies 
become  at  once  invejled  with  a  dignity  and  majejly  Jcarcely 
inferior  to  that  of  the  New  Tejlament  itjelf. 

The  quejlion  is  one  which  has  never  yet  been  difcujQTed  at 
length.  The  late  ProfejQTor  Blunt — and  would  that  he  had  been 
Jpared  to  follow  out  the  path  which  he  had  indicated  ! — opened 
up  this  inquiry ;  and  that  with  a  manifejl  bias  to  the  Liturgical 
Jide  of  its  decijlon.  We  will  endeavour — baud  pajfibus  cequh 
— to  follow  in  his  Jleps. 

One  of  the  cleverejl  critical  ejjays,  written  during  the  lajl 
century,  is  that  of  Hurd,  afterwards  Bijhop  of  Worcejler,  on    j 
the  marks  of  poetical  imitation.      In  this  he  profejjes  to  lay    1 
down  a  Jeries  of  canons  by  which  we  may  judge  whether  an 
apparent  imitation  is  a  real  plagiarijm  or  not.     We  Jhall  find 
fome  of  his  remarks  very  ujeful  to  carry  with  us  as  we  go  along : 
although  our  prefent  quejlion  is  not  whether  there  be  imitation     , 
or  not,  but  in  which  of  two  given  writings  that  imitation  is  to    1 
be  found. 

In  the  firjl  place  it  is  well  to  objerve  that,  without  any  manner 
of  doubt,  jcriptural  writers  are  in  the  habit  of  quoting,  not  only 
heathen  authors,  as  in  the  three  examples  which  S.  Paul  affords 
from  Aratus,  from  Simonides,  and  from  Epimenides,  but  aljb 
from  the  ecclejiajlical  compojitions  of  that  era. 

Let  us  firjl  Jet  down  the  places  where  avowedly  S.  Paul  does 
make  a  quotation  ; — and  that,  not  from  the  Old  Tejlament ; — 
and  it  will  be  convenient  to  have  them  both  in  Englijh  and 
Greek. 


I. — I  Corinthians  ii.  9. 

But  as  it  is  written,  Eye  hath  not  'AXXa  xaSic  ycypa-rrrar  "a  o^aXfjiit 

feen,    nor  ear   heard,    neither  have  oIk  iTS'e,  xai  oS;  ovk  iiciiva-t,  xai  im  xap- 

entered  into  the  heart  of  man,  the  J/av  avflpaJTrou  oIk  avE^o,  a.  fiToifjiao-tv  0  ©eof 

things  which  GOD  hath  prepared  for  roXt  ayaifiis-n  al-riv. 
them  that  love  Him. 

a. — 1  Corinthians  xv.  45. 

And  Co  it  is  written.  The  firft  man  Ourx  xal  yiypaimti-     'Eyiytro  i  wpiroc 

Adam  was  made  a  living  foul  j    the  Mftcmi;  'Aiafx  iif  4,vx>iy l^ixrar  0  i(rxtTu( 

laft  Adam  ivm  made  a  quickening  "a**/*  ilf  wwD/ua  l^vmuwi, 
fpirit. 

3. — Ephefians  v.  14. 

Wherefore  he  faith,  Awake  thou  a«o  xlyi»-  'Eynpi  0  naBii'im,  M.\aMi.(rra 

that  fleepeft,  and  arife  from  the  dead,      U  rSn  nufSn,  tuii  lm<faCfu  trot  i  Xpia-To'c. 
and  Christ  fhall  give  thee  light. 


i 


Acknowledged  Rotations.  413 

4. — 1  Tim.  i.  15. 

This  is   a  faithful    faying,  and  rrio-Toj  o  Xoyo? ,  xaJ  wd<nit  iwohxrit  l^tot, 

worthy     of    all     acceptation,    th^  on   Xpio-ro?   'ino-oSj  nxQiv  elf  to»   xia-fji» 

Christ  Jesus  came  into  the  world  afjutfrtexohi  a-Ha-ai. 
to  fave  finners. 

5. — 1  Tim.  iii.  i. 

This  iV  a  true  faying.  If  a  man  nioTofoXoyof   ^' ti<;  l'7riiriio'iTn(;  ofiyerai, 

defire  the  office  of  a  bifhop,  he  de-      KaXov  Ipyou  iniQufJuT. 
fireth  a  good  work. 

6. — I  Tim.  iv.  8,  9. 

For  bodily  exercife  profiteth  little  :  'H  yap   a-tofjutrMn  yvfjtyaa-ia  wpo;  ixiyor 

but  godlinefs  is  profitable  unto  all  ltrTj»  iiiptXifxoi'  h  S'e  eliri0snt  ir^i  •rra.mt 

things,   having- promife  of  the  life  a><^kKi[ji6<;   la-nv,  ittctyyikiav  i)(oii<ra  ^aiSf 

that  now  is,  and  of  that  which  is  to  t-nq  v2v  xai  tSj  fji,iK\ov<rni' 
come. 

This   is   a   faithful    faying    and  njo-roc  0  Xoyof  nal  vaayis  awoJo;^?;  a^iof . 

worthy  of  all  acceptation. 

7. — a  Tim.  ii.  11-13. 

It    is   a   faithful   faying:    For  if  nio-Toj 0 Xo'yoj'  'Elyapcnintvt6a,wfjtn,»al 

we  be  dead  with  Hi/n,  we  fhall  alfo  cv^na-ofxev' 
live  with  ////«. 

If  we  fuffer,    we  fhall  alfo  reign  t.1  litoixmy.sv,  xa»  (rv/x.ffaa-i'Kevo-ofji.st'  tl 

with  Him  ;  if  we  deny  Him,  He  alfo  aprovfjcsQa,  xaxiivo;  apvna-eTai  «/uSj* 
will  deny  us : 

If  we  believe  not,  _yet  He  abideth  Ei  airia-Tovfjiev,  IxeTvof  wto-Tof  jt*E«i'  apw- 

faithful :  He  cannot  deny  Himfelf.  a-aa^ui  kavrn  oi  Juvaraj. 

8. — 2  Tim.  ii.  19. 

Neverthelefs    the     foundation    of  'o  (Jtivroi  <rrepeog  fle^lXwj  tou  ©sou  ?»- 

God  ftandeth  lure,  having  this  feal,  arwEv,  i^oiv  Thv  a-cppayi^a.  rauTnv,  'Eyimt 

The  Lord  knoweth   them  that   are  Kupio?  roi/j    hra;  alrov'    xai,   'ATroa-rnriii) 

His,      And,    Let    every  one    that  awo'aJixiaf  wSf  0  ovo/ua^av  to  Svojua  Ki^pi'ou. 
nameth  the  name  of  Christ  depart 
from  iniquity. 

9. — Titus  iii.  8. 
TMs  is  a  faithful  faying,  and  thefe  mo-roj  0  Xoyoj,  Kal  Trtpl  rovrxv  Bov\ofx.al 

things  I  will    that   thou   affirm   con-        o-e  ^iaBlSaiova-Qai,  "va  fporril^aia-i  xaXZy  £p- 
ftantly,  that    they  which  have    be-       yaiv  wpoiirrarfai  ol  •jtmia-TtvKOTiq  tS  QeS, 
lieved  in  GoD  might  be  careful  to 
maintain  good  works. 

To  theje  we  may  add,  as  bearing  on  the  JubjeS  : — 

10. — Eph.  V.  19. 

Speaking  to  yourfelves  in  pfalms  AaXouvTSf  iayroTf  >|-ttXjuorf  xaJ  S/itwjcxal 

and  hymns  and  fpiritual  fongs,  fing-  eSiaTt  mnv/xaTiKaUt,  aicrrif  xot  4''^\\nrte 

ing   and    making   melody  in   your  ir  nrn  Kap^U  v/jLin  ri  Kvflai. 
heart  to  the  Lord. 


414  Liturgical  Rotations. 

n. — Col.  iii.  16. 

Let  the  word  of  Christ  dwell  in  'O  Xoyo;  toZ   Xpirrov   ivotmirai  iv  I/my 

you  richly  in  all  wifdom  ;  teaching  itxinia-laiq'  Iv  wao-ij  cro^la.  JfJao-xovTEj,  koI 

and    admoniftiing    one    another   in  wii&iT<Mrt<;  iavrmq  ■^a\fji.o~ii  t^aX  vfxvoii  koX 

pfalms  and  hymns  and  fpiritualfongs,  «Ja~f  mnv/xanKaig,  h  x*P''''*  °^^'>v''^is  e* 

finging  with  grace  in  your  hearts  to  raTf  xapJiaij  vf/.Zv  r£  ©eaj. 
the  Lord. 

12. — 2  Tim.  i.  13. 

Hold  faft  the  form  of  found  words,  'Tvorvvxa-iv  t^S  lytaiviyTtey  Xoymy,   M 

which  thou  haft  heard  of  me,  in  faith      wap'  l|U.oD  wova-ac,  Iv  otVtei  kcu  dyum  tS 
and  love  which  is  in  Christ  Jesus.      Iv  Xfia-rS  'i»o-ou. 

13. — 2  Tim.  iv.  13. 
The  cloke  that  I  left  at  Troas  with  Tov  <f>£Xovnv,  ov  amUvov  Iv  Tpxah  vapa. 

Carpus,  when   thou   comeft,   bring      Kapwa),  ipx°y-^'''°i  W^'  **'  "^^  ^^^^^''■y  (*«■- 
luith  thee,  and  the  books,  but  efpe-       \ia-ra  ra;  fjufAQpam^, 
cially  the  parchments. 

Now,  from  (10)  and  (i  i)  it  follows  that  Chrijlian  hymns  and 
Jpiritual  a^ai  were  extant,  and  well  known,  when  the  Apojlle 
wrote. 

From  (12),  that  a  form  of  found  words  was  delivered  by 
S.  Paul  to  Timothy,  as  Bijhop  of  Ephejus.  What  could  this 
be  but  one  of  two  things, — a  Creed  or  a  Liturgy  ? 

Objerve,  further,  that  six  out  of  the  nine  acknowledged  quo- 
tations occur  in  the  Pajloral  Epijlles;  though  theje  only  contain 
thirteen  Jhort  chapters,  while  the  rejl  of  the  Pauline  Epijlles 
contain  eighty-Jeven.  Is  not  this  what  we  might  have  expeSed, 
conjidering  S.  Paul's  repeated  commands  that  "  Bijhops" 
jhould  give  attendance  to  reading  ?  And  putting  all  this  to- 
gether,— and  coupling  it  with  the  acknowledged  faft  that  the 
"cloke"  has  been,  by  many  writers,  even  from  theearliejl  times, 
underjtood  of  a  Liturgical  vejlment, — we  Jhall  not  improbably 
come  to  the  conclujion  that  either  the  books  or  the  parchments 
were  Liturgical. 

Let  us,  however,  examine  No.  i  as  a  jubjlrufture  for  our 
future  remarks. 

In  I  Cor.  ii.  9,  we  have  this  pajjage : — 

But  AS  IT  IS  WRITTEN,  Eye  hath  not  feen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things  which  GOD  hath  prepared  for 
them  that  love  Him. 

Where  is  this  written  ?  **  Why,"  they  Jay,  "  in  IJaiah  Ixiv. 
4."  Now,  we  do  not  deny  that,  fo  far  as  our  Englijh  verfion  is 
concerned^  there  is  a  certain  rejemblance  between  the  paJJage  in 
the  Corinthians  and  that  in  I jaiah :  but  it  is  now  univerjally 
allowed  that  our  Englijh  verjlon  of  the  text  in  IJaiah  is  quite 
indefenjible ;  it  probably  was  only  made  from  the  predetermi- 


I 


Liturgical  Quotations.  415 

nation  of  conjidering  S.  Paul  to  be  giving  the  right  fenje  of  the 
prophet ;  and  the  true  verjion  is  given  in  the  margin.  Let  us 
jee  how  the  pajQTage  jlands  in  the  LXX,  which  S.  Paul  mujl 
have  quoted,  and  which  gives  the  correS  interpretation  of  the 
Hebrew: — 

From  the  beginning  have  we  not  heard,  neither  have  our  eyes  feen,  a 
God  befide  Thee,  and  Thy  works,  which  Thou  (halt  do  to  them  that  wait 
for  mercy. 

There  is  not  much  likenejs  here ;  but  we  will  go  a  great  deal 
further  yet.  However,  let  us  firjl  hear  what  Bijhop  Lowth  Jays 
on  the  matter.     His  verJion  is  : — 

For  never  have  men  heard,  nor  perceived  by  the  ear, 

Nor  eye  hath  feen,  a  God  befide  Thee, 

Who  doeth  fuch  things  for  thofe  that  truft  in  Him. 

His  note  is  : — 

For  never  have  men  heard — ]  S.  Paul  is  generally  fuppofed  to  have 
quoted  this  paffage  of  Ifaiah,  i  Cor.  ii.  9 :  and  Clemens  Romanus  in  his 
Firft  Epiftle  has  made  the  fame  quotation,  very  nearly  in  the  fame  words 
with  the  Apoftle.  But  the  citation  is  fo  very  different,  both  from  the 
Hebrew  Text  and  the  Verfion  of  the  LXX,  that  it  feems  very  difficult,  if 
not  impoffible,  to  reconcile  them  by  any  literal  emendation,  without  going 
beyond  the  bounds  of  temperate  criticifm.  One  ciaufe,  "  neither  hath  it 
entered  into  the  heart  of  man,"  is  wholly  left  out ;  and  another  is  repeated 
without  force  or  propriety,  viz.  "  nor  perceived  by  the  ear,"  after  "  never 

have  heard  : "  and the  fenfe  and  expreflion  of  the  Apoftle 

is  far  preferable  to  that  of  the  Hebrew  text.  Under  thefe  difficulties,  I  am 
at  a  lofs  what  to  do  better,  than  to  offer  to  the  reader  this,  perhaps  dif- 
agreeable,  alternative — either  toconfider  the  Hebrew  text  and  LXX.  in  this 
place  as  wilfully  difguifed  and  corrupted  by  the  Jews :  of  which  praftice,  in 
regard  to  other  quotations  in  the  New  Teftament  from  the  Old,  they  lie 
under  ftrong  fufpicions:  (fee  Dr.  Owen,  on  the  Verfion  of  the  Seventy, 
feft.  vi — ix.)  :  or  to  look  upon  S.  Paul's  quotation  as  not  made  from  Ifaiah, 
but  from  one  or  other  of  the  two  Apocryphal  Books,  entitled  The  Afcen- 
fion  of  Efaias,  and  the  Apocalypfe  of  Elias,  in  both  of  which  this  paffage 
was  found :  and  the  Apoftle  is  by  fome  fuppofed  in  other  places  to  have 
quoted  fuch  apocryphal  writings.  As  the  firft  of  thefe  conclufions  will 
perhaps  not-eafily  be  admitted  by  many  ;  fo  I  muft  fairly  warn  my  readers, 
that  the  fecond  is  treated  by  Jerom  as  little  better  than  herefy.  See  his 
Comment  on  this  place  in  Ifaiah. 

Now,  we  will  fee  if  we  cannot  explain  what  fo  completely 
puzzled — and  it  is  to  his  great  credit  he  confejfes  it — Bijhop 
Lowth. 

Firjl,  here  is  the  verfion  of  the  LXX : — 

*Awo  roZ  alSvoi  ovx  tjxouo-ajMEy,  oIJe  oi  o^Qaikfioi  r,fji,x¥  tT^ov  ©Eov  ffXr,y  a-ov,  Kai  ra,  ifya, 
cov,  a  wo(n«»f  to7j  vTro/xivova-iy  (\eoi. 


41 6  Liturgical  Cluotations. 

Now,  S.Paul:— 

'AXXa  *a9a)f  ykypaitrai'  *A  o<f)9aXjUOf  oiw  eTJe,  xaJ  ovf  otue  3xoy«-s,  tuii  inti  nctfiiay  ii- 
BpaiTTov  ou*  ttvi^ij  a  hroifxairtv  o  ©sof  Tor?  dyaTroHa-iv  auTov. 

Obferve  (i),  that  there  is  not  ONE  WORD,  literally  not  ONE 
WORD,  the  fame  in  IJaiah  and  in  S.  Paul. 

(2).  Neverthelefs,  this  is  manifejlly  a  textual  quotation.  We 
fay  nothing  of  the  xaOcog  ysy^aTnai :  but  the  ungrammatical 
Jlrudure  of  the  Jentence,  the  relative  without  an  antecedent,  the 
beginning  with  a  6(p6a>.ixo(;  ouk  ei^s^ — ^Jhows  that  it  is  a  mere 
fragment,  taken  bodily  from  Jbme  other  writer.  The  Englijh 
reader  will  underjland  this  better,  if  we  tranjlate — what  our 
verjion  has  not  done — literally: — 

But  as  it  hath  been  written  : — "  Which  eye  hath  not  feen,  and  ear  hath 
not  heard,  and  into  the  heart  of  man  hath  not  afcended, — which  God  hath 
prepared  for  them  that  love  Him." 

You  fee  it  is  manifejlly  a  broken  fentence — an  exaS  textual 
reproduflion  of  fome  pajfage  where  the  firjl  which — "  which  eye 
hath  not  feen,"  mujl  have  had  an  antecedent.  Cajl  your  eyes 
back  to  the  literal  verJlon  of  the  LXX,  and  you  will  now  agree 
that  S.  Paul  could  not  have  been  quoting  Ifaiah ;  and  was 
quoting  fome  one  elfe — that  fome  one  elfe,  in  all  probability, 
dijlantly  referring  to  the  prophet. 

This  we  jhould  confidently  fay,  even  if  we  could  not  find 
what  S.  Paul  was  quoting. 

Can  we  find  it  ? 

Turn  to  the  Anaphora  of  S.James,  (p.  63.)* 

Now  then : — 

*A\XA  jutri  tin  ai»  iTrtiixiiav  xal  afariv  a-w  <pi\avdfiumav,  virefBa(  )uti  iJaXe/^af  tJ 
xad  nfxoiy  ^Ufiypa<f>ov  roSv  ir£y  ixstivv,  ^afirri  nfMl  to,  iirovpana  Keu  aldnia.  ffov  icepiifji.araf 
a  oip6<t\fji,o;  ouK  tlil,  Kal  ouf  oJx  riKova-t,  xa<  lirl  KAfiiay  dy^paifcov  ovK 
dtiffrif  a  iroifjiaa-at,  i  @to;,  toT;  ayairSie-i  a-t'  Kal  fxrt  h'  t/u.E,  Kal  ha  ra(  ifjui( 
afxafrlaf  ddirrtayt  rh  Xaoy,  <}>(Xaydpftin'<  Kupil. 

Now  we  have  the  textual  quotation.  Now  we  can  explain  the 
want  of  an  antecedent  to  the  relative.  Now  the  a  refers  to  ra 
(TOO  aya6a. 

We  tranjlate  for  the  Englijh  reader : — 

But  according  to  Thy  ^entlenefs  and  meafurelefs  lovCjpafling  over  and 
blotting  out  the  handwriting  againft  us  Thy  Aippliants,  Thou  wouldft  be- 

•  The  references  are  all  made  to  my  own  edition  of  the  "Primitive  Litur- 
gies" (Hayes,  Lyall  Place). 


Liturgical  duotations,  417 

ftow  on  us  Thy  heavenly  and  eternal  gifts,  which  eye  hath  not  feen,  and 
ear  hath  not  heard,  and  into  the  heart  of  man  hath  not  afcended,  luhich  Thou 
hafi  prepared,  O  God,  for  them  that  love  Thee, 

Is  it  not  now  abfolutely  certain — certain  beyond  all  ajjurance 
— that  this  is  the  pajjage  which  S.  Paul  was  quoting  ?  This 
pajjage  may  very  probably  glance  at  Ifaiah,  though  only  dis- 
tantly.    This  is  ^Q  very  important  that  we  repeat  the  argument. 

1.  There  is  not  one  word  the  Jame  in  the  pajjage  in  the 
Corinthians,  and  in  that  of  IJaiah — and  the  Jenje  is  altogether 
different. 

2.  Yet  the  pajfage  in  the  Corinthians  is  a  textual  quotation 
— textual  even  to  ungrammaticalnejs. 

3.  The  exaS  words  of  this  quotation,  the  ungrammaticalnejs 
fupplied,  occur  in  the  Liturgy  of  S.  James. 

But  irrefragable  as  this  argument  appears  to  us,  it  will  be 
conjiderably  jlrengthened  when  we  come  to  conjider  the  quota- 
tions— to  one  of  which  Bijhop  Lowth  refers — of  this  Jame  paj"- 
Jage  in  the  IJapoJlolic  Epijlles. 

We  then  come  to  this  conjequence,  the  theological  importance 
of  which  may  truly  be  called  tremendous. 

Whenever  two  pajjages  occur  in  the  Jame  words, — on  the  one 
hand  in  the  Liturgy  of  S.  James, — or  rather  in  its  Anaphora, — 
and  on  the  other  in  the  Epijlles  to  the  Corinthians, — or  in  any 
later  Epijlles, — S.  Paul  quotes  the  Liturgy. 

And  notice  what  follows  with  regard  to  this  very  pajjage. 
The  very  next  verje  proceeds: — 

But  God  hath  revealed  them  unto  us  by  His  Spirit  ;  for  the  Spirit 
fearcheth  all  things,  yea,  the  deep  things  of  GoD. 

Te  ya.^  UnZfjut  itarra.  IpEwa,  Kat  no,  0adn  tsu  Qt<S, 

But  this  occurs  in  the  Pojl-Sanftus  of  S.  James, — which  precedes 
the  Words  of  Injlitution : — 

Holy  art  Thou,  King  of  Ages,— and  Lord  and  Giver  of  all  Holinefs  : 
Holy  alfo  is  Thine  Only-Begotten  Son,  our  Lord  Jesus  Christ:  Holy 
alfo  is  Thy  Holy  Spirit,  Who  fearcheth  all  things,  yea,  the  deep  things  of 
Thee,  O  God. 

"Aytm  Je  juti  TO  nvEu/ua  o-ew  to  *Ayioy,  to  Ipeuyw  ra.  virrct,  xai  rk  BaSv  ffw  toD  ©iou. 

How  beautifully  natural,  fo  to  fpeak,  that  S.  Paul,  having 
quoted  "  Eye  hath  not  Jeen  "  from  the  Invocation  of  the  HOLY 
Ghost,  Jhould  fpeak  of  that  BleJJed  SPIRIT,  and  fpeak  of 
Him  in  words  of  the  fame  Liturgy,  (though  in  another  place.) 
But  how  perfedly  Jlartling  is  the  Apojlle's  continuation  : — 

E  E 


4 1 8  Liturgical  Rotations . 

But  God  hath  revealed  them  unto  us  by  His  Spirit  :  for  the  Spirit 
fearcheth  all  things,  yea,  the  deep  things  of  God. 

For  what  man  knoweth  the  things  of  a  man,  fave  the  fpirit  of  man 
which  is  in  him?  even  fo  the  things  of  God  knoweth  no  man,  but  the 
Spirit  of  God. 

Now  we  have  received,  not  the  fpirit  of  the  world,  but  the  Spirit  which 
is  of  God  }  that  we  might  know  the  things  that  are  freely  given  to  us  of 
God. 

Which  things  alfo  we  fpeak,  not  in  the  words  which  man's  wifdom 
teacheth,  but  which  the  Holy  Ghost  teacheth  ;  comparing  fpiritual  things 
with  fpiritual. 


It  is  of  the  Invocation  primarily  he  is  thinking,  when  he  fpeaks 
of  "  receiving  the  Spirit  Which  is  of  GOD  ;"  it  is  to  the  gifts 
and  graces  catalogued  together  at  the  end  of  that  Invocation 
lilq  a.(pi(nv  ocfxa^Ticov,  nai  sl^  ^conv  almioVy  Eigayiiza/jiov  ■v^y^aJv  xai  au/xarov, 
*.T.x.)  that  he  refers  when  he  tells  of  "  the  things  that  are  freely 
given  us  of  GOD  ;"  the  TrXoucrtag  ^cc^sag  rov  iravayiou  aov  Tlvzv- 
/jutTog,  as  it  there  follows.  And  then,  at  verje  13,  to  what 
Jhould  he  refer  but  to  "  the  form  of  found  words,"  the  Liturgy, 
which  he  left  to  his  Corinthian  converts  ?  They  are  no  words 
of  us,  the  Apojlles,  merely  : — i.e.  were  taught  them  by  that  very 
Spirit. 

Now,  then,  objerve  : — how  completely  the  whole  Jequence  of 
thought  is  the  fame  in  the  Liturgy  and  the  Epijlles — fo  com- 
pletely that  that  fequence  mujl  have  been  as  much  followed  as 
the  words  were  quoted  either  by  one  or  the  other.  How  per- 
feflly  natural,  if  S.  Paul  quoted  the  Liturgy  !  How  impojfibly 
unnatural,  if  the  writer  of  the  Liturgy  quoted  S.  Paul !  In  the 
latter  cafe,  the  mental  procefs  mujl  have  been  this : — about  to 
compofe  the  Invocation,  he  called  to  mind  S.  Paul's  defcription 
of  the  gifts  of  the  SPIRIT.  RecolleSing  what  preceded  that, 
he,  by  a  retrograde  procefs  re-quoted  S.  Paul's  quotation,  and 
put  it  in  before  the  Invocation.  But  who  would  maintain  fo 
ludicrous  an  hypothefis  !  Yet,  allow  that  S.  Paul  was  the  later, 
and  it  mujf  be  maintained. 

But  yet  further  notice.  What  is  the  fentence  preceding  that 
claufe,  ♦*  Eye  hath  not  feen,  &c  ?"  It  runs  thus  : — "  Befeeching 
"  Thee  that  Thou  wouldjl  not  deal  with  us  after  our  fins,  nor 
"  reward  us  according  to  our  iniquities,  but  according  to  Thy 
"  gentlcncfs  and  ineffable  love,  pajfmg  by  and  blotting  out  the 
*•  handwriting  which  is  againjl  us,  Thyfuppliants,  wouldjl  grant 
"  us  Thy  heavenly  and  eternal  gifts."  This  is  word  for  word 
the  fame  as  that  exprejjion  in  the  Colojfians  (ii.  14)  :  "  Blotting 
out  the  handwriting  of  ordinances  that  was  againjl  us,  which  was 
contrary  to  us  :"  a  pajjage  manifejlly  borrowed  from  this  Liturgy, 


Liturgical  Rotations.  419 

and  In  which  the  word  %E(/307fa^ov  occurs,  nowhere  elje  to  be 
met  with  in  the  New  Tejlament. 

Now  take  another  example. 

In  that  mojl  magnificent  commencement  of  the  Anaphora  in 
S.  James's  Liturgy  we  have  the  exprejQlon  : — 

"Ov  hfxwiKrn  oi  ovfawl 'itpouiraXi^  11  Iwoupavioj  wawyypif,  IxxXinria  itfxTori- 

xom  aTroyeyfafAfjtivaiv  h  roTf  oupayoif ,  itnufjutra.  hKaiaiv  nai  irfofhraiy. 

The  parallel  paflage  in  S.  Paul  is  (Heb.  xii.  22,  23) : — 

*AXXa  wpo^EXuXuflare  liin  ofsi,  Kal  itoXu  0£ou  faVroj,  'lEpoi/iraXii/t*  Iwoypawa,  x(ti 
fjLvpias-iv  ayyiXtay,  Travnyvpu  Kai  BKiiKtitrU  irfteroTOKtey  Iv  ovfavoii  aicoyiyfafAfxiyon,  .... 

We  might  obferve  that  the  word  'n-avriyv^ig  nowhere  elJe  occurs 
in  the  New  Tejlament ;  nor  is  the  term  TrpuroTOKog  eljewhere 
employed  in  that  Jenje. 

We  might  aljb  remark,  that  this  Epijlle  was  written  to  the 
Hebrews,  i.e.  the  very  Church  which  firjl  of  all  Churches  em- 
ployed S.  James's  Liturgy. 

Further,  when  we  take  the  pajjage  as  a  reference  to  the 
crowning  a6i  of  Chrijlian  life — its  approach  to,  and  union  with, 
our  blejjed  LORD  in  the  Liturgy,  what  force  do  we  give  the 
comparison  !  "  Your  fathers  in  the  wildernejs — for  them  there 
"  was  the  mount  that  burned  mith  fire,  the  blacknejs,  and  dark- 
"  nejs,  and  tempejl,  and  the  Jbund  of  a  trumpet,  when  they 
"  drew  near  to  GOD.  For  you,  according  to  the  words  which 
"  you  daily  take  in  your  mouths,  there  is  the  Heavenly  Jerusalem 
"  opened,  the  myriads  of  angels  invijibly  attending,  the  general 
*'  ajjfembly  and  church  of  the  firjlborn  united  and  uniting  in  your 
"  earthly  Jacrifice."  Once  take  the  pajjage  thus,  and  does  not 
any  other  interpretation  Jeem  impojjible  ?  Imagine  the  Liturgy 
to  be  the  copy,  and  S.  Paul's  words  lofe  half  their  force. 

Let  us,  however,  now  go  regularly  through  the  Anaphora  of 
S.  James's  Liturgy,  and  fee  what  quotations  we  can  find  from  it 
in  S.  Paul's  Epi^les.  We  will  confine  ourfelves  to  the  Ana- 
phora, becauje,  though  there  is  much  of  the  highejl  antiquity 
in  the  Proanaphora,  yet  there  are  aljb  many  manifejl  inser- 
tions, and  Jbme  portions  the  age  of  which  is  fairly  an  open 
quejlion.  Quotations  here  will  therefore  not  always  be  Satisfac- 
tory. For  example,  in  the  Great  ESene  after  the  Kijs  of  Peace 
we  have  this  petition : — 

'tirlf  ran  Iv  vapderia  Kol  aynia  Kat  aanJia^i  Kai  I?  o^/jirS  yifJty  hayorrat*,  Koi  rSn  i  » 
opea-i  Kal  a-'jrtiXaiOn;  Kal  ra~i  ovaT;  tSj  yri (  ayxvit^ofAirani  oa-iaiv  irartpaft  n  Kai 
aii\<piv. 


420  Liturgical  Rotations. 

Here  the  dens  and  caves  of  the  earth  is  undoubtedly  a  Pauline 
exprejjion,  but  its  application  to  hermits  Jhows  that  it  cannot  be 
earlier  than  the  fourth,  or,  at  the  earliejl,  end  of  the  third,  cen- 
tury ;  and,  therefore,  mujl  be  a  quotation  from  S.  Paul. 

But  the  £v%»)  Tov  xaTaTTETaa-fiaTo^^  the  Prayer  of  the  Veil, — a 
prayer  which  finds  its  place  in  every  Liturgy  of  this  family,  and 
which  immediately  precedes  the  Anaphora, — is  clearly  of  the 
jame  date  with  that.  We  will  firjl  give  a  tranjlation  of  it ; 
and  then  Jhow  how  S.  Paul  quotes  it.  It  muJl  be  remembered 
that  the  Chalice- Veil  is  now  raijed,  and  the  Holy  Myjleries  ex- 
posed to  view: — 

We  render  thanks  to  Thee,  Lord  our  God,  for  that  Thou  haft  given 
us  boldnefs  to  the  entrance  in  of  Thy  holy  places,  the  new  and  living  way 
which  Thou  haft  confecrated  for  us  through  the  veil  of  the  Flefti  of  Thy 
Christ.     We  therefore,  to  whom  it  hath  been  vouchfafed  to  enter  into  the 

Elace  of  the  tabernacle  of  Thy  glory,  and  to  be  within  the  veil,  and  to  be- 
old  the  Holy  of  Holies,  fall  down  before  Thy  goodnefs :  Matter,  have 
mercy  upon  us :  fince  we  are  full  of  fear  and  dread,  when  about  to  ftand  be- 
fore Thy  holy  Altar,  and  to  offer  this  fearful  and  unbloody  facrifice  for  our 
fins  and  for  the  ignorances  of  the  people.  Send  forth,  O  God,  Thy  good 
grace,  and  hallow  our  fouls,  and  bodies,  and  fpirits  ;  and  change  our  difpofi- 
tion  to  piety,  that  in  a  pure  confcience  we  may  prefent  to  Thee  the  mercy 
of  peace,  the  facrifice  of  praife. 

Now,  compare  with  this  a  pajjage  in  the  Hebrews  (x.  ig — 
25):— 

Having  therefore,  brethren,  boldnefs  to  enter  into  the  holieft  by  the 
blood  of  Jesus, 

By  a  new  and  living  way,  which  He  hath  confecrated  for  us  through 
the  veil,  that  is  to  fay.  His  flefh  j 

And  ha'ving  an  high  prieft  over  the  houfe  of  God  ; 

Let  us  draw  near  with  a  true  heart  in  full  affurance  of  faith,  having 
our  hearts  fprinkled  from  an  evil  confcience,  and  our  bodies  wafhed  with 
pure  water. 

Let  us  hold  faft  the  profefTion  of  our  faith  without  wavering ;  (for  he  is 
faithful  that  promifed ;) 

And  let  us  confider  one  another  to  provoke  unto  love  and  to  good 
works : 

Not  forfakine  the  afTembling  of  ourfelves  together,  as  the  manner  of 
fome  it ;  but  exhorting  one  another :  and  fo  much  the  more,  as  ye  fee  the 
day  approaching. 

The  next  pajjage,  then,  on  which  we  come  is  that  about  the 
"General  ajjembly  and  Church  of  the  Firjl-born;"  of  which 
we  have  jujl  Jpoken. 

The  next,  that  alfo  commented  on  already,  "the  SPIRIT 
fcarcheth  all  things." 

Immediately  after  the  Words  of  Injlitution  follows  a  clau/e 


Liturgical  duQtations.  421 

which  we  will  write  as  it  occurs  in  the  Liturgies  of  S.  James  and 
S.  Mark,  and  in  the  Epijlle  to  the  Corinthians: — 

S.James.  S.Paul.  S.Mark. 

'Oo-oxif  yip  av  6<r9i'>)T6  to?  'Otraiw?  yap  a»  lo-flitirs  tot  '0<rax»f  ya.^  ai  la-Blrirs  rh 

apTW  toDto*,  Jtai  to  wotw-  apTw  toutov,  xai  to   woTn-  opToy  toutov,  wlvnrg  8'6  xa^ 

piov  toSto  mvmi,  to»  flajia-  piov  touto  vmrs,  ror  Oava-  to  irorfifiot  touto,  to»  I/uoi' 

Tov  ToU   'Yiou  toD  ayOpdmv  TOvrovKvfiovKaTayyiWSTSf  Bayam  Kcnayy iWtTe,  xai 

KarayyiWSTS,  xal  tiiv  av-  ^Xf^(  «"  «••  ixfljl.  T>i»  Ijttw  ayaa^aa-n  Kal  dy~ 

arraiTiy  avroZ   ifMXaytTrs,  aXq^o  ojuoXoycTTi,  ^X£^t  fS 

The  firjl  objervation  to  be  made  is  that,  explaining  the  other 
two  pajjages  by  that  in  S.  Mark,  which  is  undoubtedly  the 
fulleji,  we  Jhall  imagine  that  both  S.  Paul  and  S.  James  in- 
tended to  represent  the  words  as  uttered  by  our  LORD,  Jpeaking 
of  Himjelf  in  the  third  perjbn.  Whence  follows  a  very  im- 
portant corollary.  S.  Mark  cannot  be  copied  from  S.  James 
(Jlill  lejs,  of  courje,  from  S.  Paul),  becauje  no  man  would  have 
ventured  to  coin  words  as  delivered  by  the  LORD ; — and  the 
third  perjbn  being  employed  in  S.  James,  S.  Mark's  Liturgy, 
had  it  drawn  from  that  Jburce,  would  not  have  dared  to  uje 
the  firjl  perfon.  Whence  it  is  of  co-ordinate,  and,  therefore, 
(whether  a  little  later  or  a  little  earlier)  of  contemporary  authority. 
To  this  point  we  Jhall  have  to  return  again. 

The  next  pajfages  are,  as  we  have  already  noticed  : — 

'E^aXE(4«(  TO  Nad'  nfiuiy  yti(oyfA^9i,  *..  t,  X. 

And  the — 

*A  o<{idaX/iAO;  ovx  c7^,  ».  T.  X. 

And  thefe  are  all  the  precife  quotations  which  the  Liturgy  of 
S.  James  affords. 

But  let  us  now,  dropping  for  a  moment  the  fubjeS  of  literal 
quotations,  fee  what  Liturgical  vejliges  occur  in  connexion  with 
them. 

And  firjl :  it  will  fcarcely  be  denied  that  the  opening  para- 
graphs of  the  fifteenth  chapter  of  the  FirJl  of  Corinthians  contain 
the  fragments  of  a  Creed.  Be  it  remembered  that  S.  Paul  had  a 
certain  "  form  of  Jbund  words  " — in  other  terms,  an  orthodox  con- 
feJJionof  faith,  which  he  committed  to  his  infant  Churches.  Of  fuch 
a  form  he  is  reminding  the  Corinthians  :  "  The  gojpel  which  I 
"  preached  unto  you,  which  alfo  ye  have  received,  and  wherein 
"  ye  Jland  ;  if  ye  keep  in  memory  what  I  preached  unto  you, 
"  unlejs  ye  have  believed  in  vain."  What  are  the  articles  of  this 
form  ? 

Christ  died  for  our  fins  according  to  the  Scriptures ; 
And  was  buried, 


422  Liturgical  Ciuotations. 

And  rofe  again  the  third  day  according  to  the  Scriptures : 

And  was  feen  of  Cephas, 

Then  of  the  twelve  : 

After  that  of  above  five  hundred  brethren. 

After  that,  of  James, 

Then  of  all  the  Apoftles. 

Compare  this  with  the  Pauline  Expofition  of  the  Faith,  as  given 
to  the  Jews.      (Ads  xiii.  26,  feq.)  I 

Article  I.  "  CHRIST  died  for  our  Jins,  according  to  the 
Scriptures." 

Commentary. — (Suggefted  by  the  article  as  it  prefented  itfelf  to  the 
Apoftle's  mind :) 

Unto  you  is  the  word  of  this  falvation  fent. 

They  that  dwell  at  Jerufalem,  becaufe  they  knew. .  .not. .  .the  voices  of  the 
prophets  which  are  read  every  Sabbath-day,  have /«(^&^  them. 

Article  2.     "  And  was  buried." 

Commentary. — They  took  Him  down  from  the  Tree,  and  laid  Him  in  a 
fepulchre. 

Article  3.  "  And  roje  again  the  third  day  according  to  the 
Scriptures." 

Commentary. — But  God  raifed  Him  from  the  dead. 

Article  4.     "  And  was  feen  of  Cephas,  &c." 

Commentary. — And  He  was  feen  many  days  of  thofe  that  came  up  with 
Him  from  Galilee  to  Jerufalem. 

Surely  this  is  not  a  mere  coincidence  of  J*equence  : — and  it  is 
remarkable  that  neither  in  the  Creed,  nor  in  the  Sermon,  is  there 
any  reference  to  the  Ajcenjlon. 

Let  us  now  put  the  Petrine  Expojition  of  Faith  in  juxtapojltion 
with  the  Pauline. 

8.  Paul.  S.  Peter. 

If  ye  keep  in   memory  what  I  That  word,  I  fay,  ye  know, 

preached  unto  you. 

God  anointed  Jesus  of  Nazareth 
with  the  Holy  Ghost,  and  with 
power. 

Who  went  about  doing  good. 
Christ  died  for  our  nns,according  Whom  they  flew  and  lianged  on 

to  the  Scriptures.  a  tree. 

And  was  buried. 

And   rofe    again   the  third  day,  Him  God  raifed  up  the  third  day. 

according  to  the  Scriptures. 


I 


Liturgical  Quotations.  423 

And  was  feen  of  Cephas,  then  of  And   (hewed    Him    openly,   not 

the  twelve,  &c.  to  all  the  people,  but  unto  witneffes 

chofen  before  of  God,  even  unto  us. 
He  was  ordained  to  be  the  judge 
of  quick  and  dead. 

Whofoever  believeth  in  Him  {hall 
receive  the  remiffion  of  fins. 

Thefe  may  be  compared  with  a  pajjage  in  the  ASs  of  S. 
Ignatius,  (a  pajjage  which  well  fupplies  a  mijjing  link  in  the 
Creeds  which  we  have  quoted  from  the  Epijlles.) 

The  emperor,  immediately  before  condemning  S.  Ignatius, 
is  interrogating  the  faint  about  his  faith.  The  replies  of  the 
jaint  are  dire6?ed  not  Jo  much  to  the  emperor  as  to  the  Chrijlians 
who  are  jlanding  by.  Indeed,  his  wording  of  the  exprejjlon 
*'  bearing  CHRIST  within  his  breajl"  Jeems  to  have  induced  the 
emperor  at  once  to  fentence  him  as  a  fanatic.  S.  Ignatius 
allowed  Trajan  to  underjland  his  words  in  a  Jenje  different  from 
that  which  they  conveyed  to  the  Chrijlians.  "  Who  is  Theo- 
phorus  ?"  Jaid  Trajan.  "  He,"  replied  S.  Ignatius,"  who  has 
Christ  in  his  breajl."  "  And  do  not  we,"  Jaid  the  emperor, 
"  then  Jeem  to  thee  to  have  the  gods  within  us,  who  fight  for  us 
againjl  our  enemies  ?"  "  You  err,"  faid  S.  Ignatius,  "  in  that 
you  call  the  evil  fpirits  of  the  heathens  gods.  For  "  (here,  if  ever, 
is  the  place  for  a  Creed, — the  grand  confejjion  of  CHRIST'S 
Jbldier) 

"  There  is  one  God  who  made  heaven  and  earth,  and  the  fea,  and  all  that 
are  in  them  ; — 

"  And  one  Jesus  Christ,  His  only-begotten  Son,  whofe  kingdom  may 
I  enjoy." 

"  His  kingdom,"  replied  Trajan,  "  you  Jay  (?)  who  was 
crucified  under  Pontius  Pilate."  **  His,"  continued  S.  Ignatius, 
"  who  crucified  my  Jin,"  and  Jo  on  (condemned  for  Jaying  that  he 
carried  the  crucified  within  him).  This  paJJage  Jeems  to  me  to 
bear  importantly  on  the  Apojlolic  hymn  in  ASs  iv.  24. 

There  is  another  argument  to  which  we  Jhall  only  allude. 
It  is  this, — Why  is  it  more  improbable  that  S.  Paul  jhould  have 
quoted  a  prayer  than  a  hymn  ?  Yet  that  hymns,  as  dijlinft  from 
pfalms,  then  exijled,  and  that  of  two  fpecies,  hymns  and  Jpiritual 
Jongs,  we  know  from  his  own  tejlimony ;  and  that  he  quoted 
them  we  are  able  dijlindly  to  Jhow. 

Eph.  iv.  14,  Wherefore  he  faith  : 

'Eyetpe  i  xafleuW, 

xai  avaa-ra  Ik  rmi  y(KfSv, 


424  Liturgical  Rotations. 

Now,  I .  Thefe  verjes  have  clearly  an  Anacreontic  Jwing  about 
them,  ejpecially  if  we  take  the  lajl  to  have  really  been  written 

Kamfauffei : 


Xf~    \J~    w" 


And,  in  point  of  faf?,  the  earliejl  Greek  hymn  writers,  as  S. 
Gregory  and  S.  Sophronius,  did  frequently  uje  Anacreontics. 

2.  Might  we  guefs  at  the  nature  of  the  hjntnn,  we  Jhould 
probably  call  it  hapttfmal.  We  have  not  only  the  burial  with 
Him,  but  the  illumination  through  Him. 

And,  in  point  of  faS,  the  present  writer  had  long  jince,  on 
theje  grounds  only,  come  to  theje  two  conclufions. 

But  he  was  perfedly  Jlartled  at  a  jubfequent  period,  in  Jludying 
the  Gregorian  Antiphonal  (Thomas.  Opp.  v.  94),  to  find  a  bap- 
tifmal  hymn  of  the  very  fame  metre  : — 

Audite  voces  hymni, 
Et  vos,  qui  eftis  digni 
In  hac  beata  nofte, 
Defcendite  ad  fontes. 

What  more  likely  than  that  one  who  introduced  Jo  much  that 
was  Eajlern  as  did  S.  Gregory,  Jhould  have  taken  at  leajl  the 
motif  of  his  hymn  from  that  to  which  the  ApoJUe  alludes  ? 
Anyhow,  the  coincidence  is  Jingular. 

Again,  i  Corinthians  xv.  45,  Andfo  it  is  written : 

The  firft  Adam  was  made  a  living  foul ; 
The  laft  Adam  was  made  a  quickening  fpirit. 

Mojl  undoubtedly  a  hymn.  And  fo  we  think  is  that  glorious 
pajjage — the  confolation  of  fuch  millions  of  mourners  : — Then 
Jhall  be  brought  to  pafs  the  faying  that  is  written  : 

Death  is  fwallowed  up  in  viflory  f 
O  Death,  where  is  thy  fting  ? 
O  Grave,  where  is  thy  viftory  ? 

Of  courfe  there  is  a  reference  here — may  be  a  cloje  one — to  the 
pajjage  in  Hofea.  But,  in  the  firjl  place,  the  Prophet  could  not, 
aqd  did  not  then  Jay  that  Death  was  /wallowed  up ;  it  is,  "  I 
will  ranfom  ;  I  will  be  thy  plagues.  And  next,  the  remarkable 
word  j»aT£7rdfl»)  does  not  occur  in  the  Prophet  at  all.  Bejides, 
how  jejune  is  the  ordinary  way  of  taking  the  pajfage! 

It  makes  the  Apojlle — 

1.  Quote,  very  inexaflly,  the  Prophet. 

2.  Then  himjelf  burjl  out  into  a  rapturous  exclamation  of 
holy  triumph.     And  then — 


Liturgical  Rotations.  425 

3.  Coolly  and,  ]b  to  fpeak,  projaically,  explain  his  own  ex- 
clamation. 

Did  any  man  ever  thus  break  out  into  a  poetical  burjl  of 
language,  and  then  direSly  explain  what  he  had  meant?  If 
it  may  be  allowed  on  juch  a  JubjeS  to  u]e  the  exprejjion,  the 
idea  is  almojl  ludicrous.  Remark  aljb  that  a  word  of  fome  im- 
portance is  omitted  in  the  Englijh,  to  AE  kevt^ov.  "  Now  the 
jling."  As  if  the  Apojlle  would  jay,  When  you  uje  thoje  words, 
you  know  that  the  xevt^ov  is  afxa^ria.  It  is  worth  while  to  objerve 
that  we  jhall  have  the  Anacreontic  Jwing  here,  granting  the 
quotation  to  be  not  quite  perfe6i. 

KarsviSti  (v^-  -) 

0  flavarof  6ij  »7*ef ! 

vov  <rw,  Qavctrt,  to  xlyrpoy; 

<rrou  a-ov,  "ajJh,  to  y7xos  ; 

As  we  write,  we  feel  abfolutely  fure  that  our  hypothejls  is  correS ; 
for  how  tamely  does  it  thus  proceed,  to  Je  xsvr^ovy  &c. 

We  have  only  broached  this  JubjeS  of  Liturgical  Quotations, 
and  Jhall  hope  at  Jbme  future  time  to  return  to  it ;  meanwhile  we 
exprejs  our  firm  belief  that  the  mine  may  be  worked  much  deeper, 
both  in  the  Pauline  Epijlles,  and  in  that  which  is  in  truth  only  a 
glorious  Liturgical  ViJIon — the  Apocalypje. 


APPENDIX  TO  LITURGICAL  QUOTATIONS. 


Dear  Sir, 

LL  of  us,  I  am  confident,  feel  more  than  in- 
terejled  in  the  quejlion  of  Liturgical  quotations : 
the  quejlion,  I  mean,  which  is  now  openly  ad- 
mitted to  dijcujjion,  as  to  whether  the  Pauline 
Epijlles  quote  the  ancient  Liturgies  or  vice 
verjd  :  whether  of  the  two  compojitions,  there- 
fore, is  the  more  ancient.  To  mojl  critical  and  candid  minds  the 
one  pajjage  alone  in  the  Epijlle  to  the  Corinthians,  "  Which  eye 
hath  not  jeen,  &c.,"  furnijhes  conclujive  proof  of  the  Juperior 
antiquity  of  the  Liturgy  of  S.  James.  It  is  not,  however,  my 
prejent  intention  to  write  to  you  concerning  this  and  other  proofs 
(and  others  do  occur  to  a  careful  reader)  which  may  be  drawn 
from  a  Jearching  comparifon  of  the  Scriptural  Epijlles  (including 
the  Apocalypje)  with  the  Liturgies.  I  leave  that  mine  to  be 
worked  by  the  hands  which  have  opened  it.  What  I  do 
venture  to  ajk  is  this.  Have  the  Apojlolic  Fathers  been  duly 
examined  with  the  fame  objeS  in  view  ?  It  Jeems  to  me  that 
their  tejlimony  would  be  even  more  valuable  than  that  of  an 
Apojlle,  for  their  writings  are  equally  old  (or  nearly  Jo)  with  the 
canonical  books,  and  by  no  means  Jo  likely  to  be  quoted  into  the 
diflion  of  a  liturgy.  The  Church  might  weave  into  the  texture 
of  her  Liturgy  the  words  of  S.  Paul,  or  S.  Peter,  but  would 
hejitatc  to  adopt  in  the  fame  manner  the  phrafeology  of  the 
Shepherd  of  S.  Hermas  or  the  Epijlles  of  S.  Clement.  Yet  it 
feemed  to  me  that  the  fearch  into  the  remains  of  thcfe  Fathers 
was  fo  obvioujly  defirable,  that  I  could  not  but  believe  that  it 
had  been  undertaken  and  completed  by  fome  hand  whofe  work 
had  efcapcd  my  notice.  I  have  not,  however,  been  able  to  dif- 
cover  that  this  is  the  cafe.  Archbijhop  Wake,  indeed,  feemed, 
a  century  and  a-half  ago,  to  be  treading  on  the  very  verge  of 


Appendix  to  Liturgical  Rotations.  427 

the  quejlion.  He  fays  in  his  introduSion  to  the  tranjlation  of 
the  Apojlolic  Fathers  : — 

Since  it  can  hardly  be  doubted  but  that  thofe  holy  Apoftles  and  Evange- 
lifts  did  give  fome  direftions  for  the  adminiftration  of  the  Blefled  Eucharift 
in  thofe  Churches;  it  may  reafonablybe  prefumedthat  fome  of  thofe  orders 
are  ftill  remaining  in  thofe  liturgies  which  have  been  brought  down  to  us 
under  their  names ;  and  that  thofe  prayers  wherein  they  all  agree  (in  fenfe 
at  leaft,  if  not  in  words)  were  firft  prefcribed  in  the  fame  or  like  terms,  by 
thofe  Apoftles  and  Evangelifts ;  nor  ivould  it  be  difficult  to  make  a  farther 
proof  of  this  conjeilure  from  the  ^writings  of  the  ancient  fathers,  if  it  'were 
needful  in  this  place  to  injiji  upon  it. 

This  merely  points  to  the  line  of  fearch.  But  I  could  find  little 
or  no  allujlon  eljewhere  to  it  by  him  or  others.  I  have  ventured, 
therefore,  to  read  through  the  Apojlolic  Fathers  myjelf  with  this 
view  and  fend  you  the  refult. 

Conjidering  the  rigour  of  the  Dtfciplina  Jrcani,  I  did  not  hope 
to  find  direS  quotations  from  the  Liturgies.  Yet  I  thought  it 
very  probable  that  men  who  were  in  the  cujlom  of  learning  the 
Liturgy  by  heart  would,  confcioujly  or  unconfcioujly,  reproduce 
with  their  lips  the  language  which  mojl  nearly  touched  their 
hearts.  I  looked,  therefore,  to  find  liturgical  terms  of  exprejjion 
in  the  Epijlles  ;  and  thought  it  not  impoj^ible  that  the  pajjages 
in  which  the  writers  ufed  argument  or  perfuafion  might  be  found 
to  bear  fo  decided  a  Liturgical  tint  as  to  prove  to  all  reafonable 
minds  that  the  difiion  and  arrangement  of  the  Liturgy  mujl  have 
been  before  the  mind  of  the  writer. 

The  firjl  of  the  Apojlolic  Fathers  whofe  writings  I  read  with 
this  view  was  S.  Hermas.  Knowing  his  habit  of  weaving  into 
his  fentences  Scriptural  texts  and  phrafes  without  dired  ac- 
knowledgment, I  thought  that  I  might  difcover  Liturgical  frag- 
ments inferted  in  the  fame  manner.  Any  one  reading  a  page  of 
the  Shepherd  of  S.  Hermas  will  at  once  fee  what  I  mean.  His 
language  is  that  of  a  man  whofe  mind  is  faturated  with  Holy 
Scripture,  yet  fo  feldom  does  he  quote  it  diredlly  that,  if  I  mis- 
take not,  from  beginning  to  end  of  his  writings  his  modern  editors 
have  been  unable  to  print  in  italics  a  Jingle  line  as  being  a  quo- 
tation. References  to  Holy  Scripture  there  are  in  abundance 
in  the  margin,  but  no  ajjertion  of  direfl  verbal  quotation.  You 
will  fee,  then,  the  fort  of  Liturgical  quotation  which  I  looked  for. 
Here  is  what  I  found.  There  is  a  remarkable  pajfage  in  the 
Third  Book  of  the  Shepherd  (Similitude  v.  3)  in  which  the 
fame  prayer  in  the  Anaphora  of  S.  James's  Liturgy  feems  to  be 
pointed  at,  which  is  quoted  by  S.  Paul  in  the  famous  pajjage  in 
I  Cor.  ii.  9  : — "  What  eye  hath  not  feen,  &c."  For  facility  of 
comparifon  I  fend  in  parallel  columns  the  pajfage  in  the  Liturgy 


428 


Appendix  to  Liturgical  Rotations. 


and  the  pajOTage  in  S.  Hermas.  I  take  the  pajjage  in  the  Shep- 
herd, not  from  the  old  Latin  tranjlation  of  the  Jecond  century, 
which  was,  till  the  year  before  lajl,  the  only  entire  verjion  known 
to  Jurvive  of  S.  Hermas,  but  from  a  fragment  preserved  in  the 
DoSirina  ad  Antiochum  Ducem  of  the  pJeudo-AthanaJius  : — 


Liturgy  of  S.  James. 

Our  Lord  Jesus  Christ,  taking 
bread  in  His  holy,  fpotlefs,  pure,  and 
immortal  hands,  and  looicing  up  to 
heaven  and  ftiowing  it  to  Thee,  His 
God  and  Father,  He ga've  t/tanks, 
and  hallowed,  and  brake,  and  gave  it 
to  His  apoftles  and  difciples  faying. 
Take,  eat,  ....  Likewife  alfo  the 
cup  after  fupper,  having  taken  and 
mixed  it  with  ovine  and  --water,  and 
having  looked  up  to  heaven  and  dif- 
played  it  to  Thee  His  GoD  and  Fa- 
ther, He  gave  thanks,  and  hallowed, 
and  bleffed,  and  filled  with  the  Holy 

Ghost,  &c We  therefore  alfo 

finners,  remembering  His  life-giving 
Paflion,  His  falutary  Crofs,  His  glo- 
rious and  terrible  coming  again,  when 
He  fliall  come  with  glory  to  judge  the 
quick  and  the  dead,  and  to  render  to 
every  man  according  to  his  works, 
offer  to  Thee,  O  Lord,  this  tremen- 
dous and  unbloody  Sacrifice,  befee<*h- 
ing  Thee  that  Thou  wouldft  not  deal 
with  us  according  to  our  iniquities, 
but  according  to  Thy  gentlenefs  and 
ineffable  love,  paffing  by  and  blotting 
out  tht!  Aandivriting  that  is  againft 
us  Thy  fuppliants,  wouldft  grant  us 
Thy  heavenly  and  eternal  gifts,  which 
eye  hath  not  feen  nor  ear  heard,  nei- 
ther hath  it  entered  into  the  heart  of 
man  to  conceive  t/ie  things  nuhich 
Thou,  O  God,  hajl  prepared  for  them 
that  love  Thee. — (i.  James^  Liturgy, 
page  61,  Neale.) 


S.  Hermas. 

Firft  of  all,  be  careful  to  faft  from 
every  evil  word  and  found,  a.nd  cleanfe 
thy  heart  from  e'veryfpot,  and  from 
revenge  and  bafe  gain. 

And  on  the  day  whereon  thou 
fafteft  be  content  with  bread  and 
herbs  [this  item  *' herbs  "  is  not  found 
in  the  Latin  verfion],  and  nuater, 
giving  thanks  to  God  (ilxafia-rZy  rS 
®eZ)  ;  and,  having  calculated  the  ex- 
penfe  of  the  meal  which  thou  would- 
eft  have  eaten  that  day,  gi%)e  to  the 
ividoiv  or  the  orphan,  or  the  dejiitute, 
ixith  nxjhich,  halving  fully  fatisfied 
his  foul,  he  ^11  pray  for  thee  to  the 
Lord. 

If,  therefore,  thou  fhalt  accomplifh 
thy  faft  as  I  have  direfted  thee,  thy 
sacrifice  fhallbe  acceptable  before 
the  Lord,  and  nvritten  in  the  heavens 
on  the  day  of  rendering  of  the  good 
things  luhich  have  been  preparedfot 
the  righteous. — {Shepherd  of  S.  Her-^ 
mas,  bk.  iii.  fim.  v.  3.) 


Then  follows  In  the  Liturgy  the  Invocation  of  the  Holy 
Ghojl,  and  the  Prayer  for  all  Conditions  of  Men.  In  the  latter 
occurs  this  petition  : — 

Remember,  Lord,  them  that  bear  fruit  and  do  good  deeds  in  Thy 
holy  Churches,  and  that  remember  the  poor,  the  nvidovjs,  the  orphans,  the 
fir  anger,  tht  needy ;  and  cUl  who  have  deftred  us  to  remember  them  in  our 
prayers. 


Appendix  to  Liturgical  Rotations.  429 

Now  with  refpeS  to  many  of  the  points  of  rejemblance  we 
could  not  infer  that  the  one  of  theje  being  placed  bejide  the 
other  would  even  fuggejl  that  there  is  any  connexion  between 
the  two  pajjages.  To  jay  that  the  mention  of  the  vine  (immedi- 
ately before  the  pajjage  quoted  from  the  Shepherd)  and  of  the 
bread  and  water  reminded  S.  Hermas  of  the  bread,  the  wine, 
and  the  water  of  the  Holy  Eucharijl  (which  are,  of  courfe,  ujed  in 
an  entirely  different  Jenje)  without  further  evidence  would  be  lu- 
dicroujly  far-fetched.  So  aljb  would  it  be  to  urge,  from  independent 
probability,  any  connexion  in  idea  between  the  purification  of 
the  Chrijlian  injljled  on  by  S.  Hermas  and  the  "holy,  pure, 
and  Jpotlejs  hands  of  CHRIST  "  in  the  Liturgy ;  although  the 
phraje  which  accompanies  it — "  giving  thanks  to  GOD " — 
(fy^apjo-TaJv  Tw  @ecu)  is  certainly  more  than  fuggejlive.  And  al- 
though the  **  rendering  to  every  man  according  to  his  works  " 
(Liturgy)  fits  well  into  the  teachings  of  S.  Hermas  in  this 
Similitude,  yet  it  does  not  convey  upon  its  face  any  proof  of 
cloje  connexion  between  the  two.  When  we  come  to  the  men- 
tion by  S.  Hermas  of  the  "  widow,  the  orphan,  and  the  dejli- 
tute,"  the  Jupplication  in  the  Liturgy  may,  perhaps,  occur  to  us. 
It  will  certainly  occur  to  us  with  very  great  force  when  we  re- 
coiled that  in  it,  as  in  S.  Hermas,  the  petition  for  widows,  &c. 
is  conneded  with  an  inculcation  of  the  efficacy  of  vicarious 
prayer. 

Give  to  the  widow,  or  the  orphan,  or  the  deftitute,  (fays  S.  Hermas,) 
with  which,  having  fully  fatisfied  his  foul,  he  will  pray  for  thee  to  the 
Lord. 

Remember,  Lord,  thofe  who  remember  the  poor,  (fays  the  Liturgy,)  the 
widows,  the  orphans,  the  ftranger,  the  needy ;  and  all  who  have  defired  us 
to  remember  them  in  our  prayers. 

As,  however,  we  approach  the  end  of  the  pajjage  in  S.  Her- 
mas, the  rejemblance  between  it  and  the  Liturgy  becomes  much 
jlronger  and  more  pronounced.  For  in  S.  Hermas  we  find 
next  the  remarkable  exprejjion,  "  Thy  facrifice  jhall  be  accept- 
able," (3£XT)j,  the  regular  Liturgical  phraje.)  What  jacrifice  ? 
He  has  jpoken  of  none.  Does  he  mean  the  jacrifice  of  our  good 
works  ?  But  this  jacrifice  apart  from  the  eucharijlic,  which 
gives  the  reality,  of  which  the  other  is  but  a  counterpart,  is  as 
meaninglejs  as  in  the  jame  uje  would  be  the  "  reajbnable  jacri- 
fice of  ourjelves,  our  jbuls  and  bodies  ; "  or  as  David's  jacrifice 
of  "  the  broken  jpirit "  would  be  without  the  real  prejence  of 
the  "  young  bullocks  upon  the  altar,"  to  which  he  alludes  in  the 
jame  pajfage.  Or  does  S.  Hermas  mean  plain  and  dired  the 
facrifice  of  the  eucharijl  ?     Either  way  the  explanation  points. 


430  Appendix  to  Liturgical  Rotations. 

as  it  Jeems  to  me,  in  the  direSion  of  the  Liturgy,  If  the  term 
be  u/ed  metaphorically,  the  reality  on  which  the  metaphor  is 
bafed  mujl  be  the  eucharijl.  If,  however,  it  be  ujed  direSly  of 
the  eucharijl  that  is  all  we  want.  However  this  may  be  (I 
offer  the  fuggejlion  with  diffidence),  here  are  the  two  phrafes. 
In  the  Liturgy,  "The  tremendous  and  unbloody  jacrifice ; "  in 
S.  Hermas,  "  The  facrilice  acceptable  to  GOD." 

In  both  occurs  the  metaphor  of  the  "  writing."  In  the  Li- 
turgy, "  That  God  will  blot  out  the  handwriting  that  is  againjl 
us  :"  in  S.  Hermas,  "That  our  jacrifice  may  be  written  in 
heaven." 

Lajlly,  let  me  pray  you  to  notice  the  conclujion  of  each. 

In  the  Liturgy,  "  the  heavenly  gifts  ;  "  in  S.  Hermas,  "  the 
Jacrifice  written  in  heaven." 

In  the  Liturgy,  "  The  gifts  {k'Ttov^aviou  km  aloivia  aou  ^aiprnxaraj 
S.  James — ruv  sTray/BXiuv  crou  ayada,  S.  Mark,  p.  21,  Neale), 
which  Thou  hajl  prepared,  O  GOD,  for  them  that  love  Thee  " 
' — (a  vrol/xaa-ai,  o  ©eof  roig  ayaTtmi  ae.)  In  S.  Hermas,  "On  the 
day  of  rendering  the  good  things  which  have  been  prepared  for 
the  righteous" — (iv  vfis^ai  riig  avrw^o^oasug  ruv  yiToifjMo-fjLEvm  dyo^uv 

This,  then,  is  the  firjl  pajjage  which  arrejled  my  attention. 
I  offer  it  for  what  it  is  worth.  It  would  perhaps  be  eajy  enough 
to  explain  away  each  particular  point  of  rejemblance  :  lejs  eaJy, 
as  it  Jeems  to  me,  to  explain  away  the  cumulative  evidence  of 
the  whole  Jeries.  It  Jhould  be  added,  however,  that  the  pajjage 
of  S.  Hermas,  as  rendered  in  the  Greek,  is  much  clojer  in  re- 
jemblance to  the  Liturgy  than  the  Jame  pajfage  as  rendered  in 
the  old  Latin  tranjlation.  This  faft  will  make  one  look  out 
with  no  Jmall  interejl  for  the  publication  of  "  Tijchendorf's 
newly-dijcovered  MS.  of  S.  Hermas,"  which  is  announced  for 
this  year.  In  the  Latin  ver/ion  the  Greek  duaia  is  rendered  by 
ho/iin. 

The  next  pajfage  to  which  I  will  direS  your  attention  is  in 
the  Second  Epijlle  of  S.  Clement.  I  am  not  concerned  now  to 
dijpute  as  to  the  apojlolic  antiquity  of  this  Epijlle.  Whether  it 
be  his  epijlle  or  the  epijlle  of  Jbmcbody  elje ;  whether  it  be  an 
epijlle  at  all,  or  only  a  Jermon,  may  be  interejling  Jubjed  for 
dijpute  to  thoje  who  will  admit  into  their  index  no  writings, 
however  brief  and  unpretending,  except  thofe  for  which  pojitive 
external  proof  can  be  adduced.  Suffice  it  to  remember  that 
there  is  no  proof  in  the  Epijlle  itfclf  which  may  deprive  it  of  its 
claim  to  primitive  antiquity,  and  that  fourth-century  writers 
Jpcak  of  it  as  of  unknown  antiquity  in  their  day.  In  the  paj"- 
jage  to  which  I  allude,  the  author  has  been  quoting  a  pajfage, 


Appendix  to  Liturgical  Rotations.  43 1 

from  jbme  lojl  apocryphal  book,  about  the  vine,  (the  very  jame 
pajjage,  by  the  way,  which  is  quoted  at  length  in  the  Firjl  Epijlle, 
chap.  23.)  He  jays  that,  as  in  the  vine  there  is  firjl  the  leaf, 
then  the  four  grape,  and  lajlly,  the  rich  dujler,  Jo  Jhall  the 
Chrijlian  go  through  many  changes  and  developments,  but 
jhall  finally  attain  to  his  reward  {eTiena  aTroM-^'irai  ta  ayaOa). 
**  Therefore,  brethren,"  he  continues,  "  let  us  not  be  faint- 
"  hearted,  but  abide  in  hope,  that  we  may  win  our  reward." 
I  place  the  rejl  of  the  paJJage  in  parallel  columns  with  the  paf- 
jages  in  the  Liturgies  of  S.  James  and  S.  Mark  : — 


LITURGY  OF  S.  James. 

Page  6}. 
We,  therefore,  alfo  fmners,  re- 
membering His  lifegiving  Paffion 
.  .  .  His  glorious  aiid  terrible 
coming  again,  when  He  fliall  come 
.  .  .to  render  tt>  every  man  accord- 
ing to  his  worts,  offer  to  Thee,  O 
Lord,  this  tremendous  and  un- 
bloody facrifice,  befeeching  Thee 
that  Thou  wouldft  not  deal  with 
us  after  our  fins,  .  .  .  but  accord- 
ing to  Thy  gentlenefe  and  ineffa- 
ble love  .  .  .  wouldft  grant  us 
Thy  heavenly  and  eternal  gifts, 
which  eye  hath  not  feen,  nor  ear 
beard,  neither  hath  it  entered  into 
the  heart  of  man  the  things  which 
Thou,  O  God,  haft  prepared  for 
them  that  love  Thee. 


Epistle  or  s.  Clement. 
II.  II. 

For  he  is  feithfiil  that  promifed 
to  render  to  every  man  the  recom- 
pence  of  his  worts.  If,  therefore, 
we  null  do  juftice  in  GOD'S  fight 
we  ftiall  enter  into  His  kingdom, 
and  fliall  receive  thepromifes  which 
ear  hath  not  heard,  nor  eye  feen, 
nor  hath  entered  into  the  heart  of 
man. 

Let  us  therefore  expefl,  in  due 
time,  the  kingdom  of  GOD  in  love 
and  righteoufiiefi,  fince  we  inaw 
rut  the  day  of  GOD'S  manifejiation 


Liturgy  of  s.  Mark. 

Page  21. 
(Diptychs  of  the  Departed.) 
And  to  all  the  fpirits  of  thefe 
give  reft,  our  Mafter,  Lord  and 
God,  in  the  tabernacles  of  Thy 
faints,  vouchfafing  to  them  in  Thy 
kingdom  the  good  things  of  Thy 
promife,  which  eye  hath  not  feeny 
and  ear  hath  not  heard,  and  it 
hath  not  entered  into  the  heart  of 
man,  the  tilings  which  Thou  haft 
prepared,  O  GoD,  for  them  that 
love  Thy  holy  Name.  Grant  reft 
to  their  fouls,  and  vouchfafe  to 
them  the  kingdom  of  Heaven  s  and 
to  us  grant  that  the  end  of  our 
lives  may  be  Chriilian,  &c. 


I  will  leave  this  pajflfage  to  Jpeak  for  itjelf,  merely  calling 
your  attention  to  the  Tmnoi  yd^  ecttiv,  Sec.  [o  common  with 
S.  Paul  when  introducing  a  Liturgical  quotation  or  reference. 
One  thing  Jlruck  me  as  remarkable.  The  order  of  the  Jiibjlan- 
tives  is  inverted.  Whereas  S.  James  and  S.  Mark  Jay  with 
S.  Paul,  "  What  eye  hath  not  feen,  nor  ear  heard,"  the  author 
of  this  Epijlle  puts  the  ear  before  the  eye,  and  fays,  "  which  ear 
hath  not  heard,  nor  eye  feen."  It  feemed  to  me,  on  conjldera- 
tion,  that  this  was  exadly  the  fort  of  variation  to  be  expeSed, 
in  quoting  a  Liturgy  which  is  learnt  by  heart  for  the  mojl  part. 
In  fuch  a  cafe  it  could  fcarcely  be  called  a  mijlake,  which  it 
would  ajfuredly  be  if  it  profejfed  to  be  quoted  from  a  written 
epijlle.  And  this  idea  was  confirmed  by  the  difcovery  of  the 
fame  paJJage  in  the  A6ls  of  the  Martyrdom  of  S.  Polycarp, — 
that  mojl  beautiful  and  touching  of  all  the  uninfpired  writings 
of  the  Apojlolic  age.  The  quotation  there  is  identical  with 
this  one  from  the  Second  Epijlle  of  S.  Clement.  Here  it  is. 
The  author,  or  rather  authors,  are  fpeaking  of  the  fufferings  of 
the  Martyrs,  and  the  reafon  of  their  courage. 

For  they  had  before  their  eyes,  the  efcape  from  that  fire  which  is  eternal 
and  fliall  never  be  quenched,  and  with  the  eyes  of  their  heart  they  looked  to 


432  Appendix  to  Liturgical  Rotations. 

thofe  good  things  which  are  referved  for  the  enduring,  'which  neither  ear 
hath  heard,  nor  eye  feen,  nor  hath  entered  into  the  heart  of  man,  but  which 
have  been  ftiown  by  the  Lord  to  them,  inafmuch  as  they  were  not  men  any 
longer,  but  already  dingds.— Martyrdom  of  S.  Poly  carp,  Aft  2. 

Here  are  the  parallel  pajjages  in  the  Greek  :  — 

LITURGY  OF  S.  James.  Martyrdom  of  S.  Poly-  a  S.  Clem. 

Page6j.  CARP. — Aft  2.  xi. 

Ta  cirovjfctvia  xoi  aiwyia  rou  tai-  Ta  nturitxtya  to>;  vwoiAMvariy  Arr^Ofjuia  m;  (irayyifJvf  a; 

ffifxara,  u   o<^aX>M(     oux    sjii,  ayaicc,  a  oun  ou;   ^xourn,  out«  oZf  oiix  ^xous'cv.    ou2c   0<(>daV(0f 

Kcu  o3{   oC«  i)XOu<rf,  iwu  rri  xaf-  e^ifiaXMo;   "Jsv,    out«  iiri  wtfiiay  JSev,    ouSi  »ir>  (ta{i>av   avSpiwoo 

<iay  aySfurrou  oux  avsPn,  (S  ^o/-  aySfurroo  ayf^>),  (ixj»'yi»j  it  ifriJa-  (4y«P>i.       (fxJex,'*'!^'*    "Sv    *<^' 

tuurof,  0  0»of,  ToTf  ayoatufft  rt).  xyoro,  x.  t.  h.)  uifav   t>iv   ^owiXj/ay    tou    0ioi7, 

K.  T.  X.) 

It  is  worth  noticing  how  all  thej*e  pajjages  identify  the  Jenti- 
ment  "  which  eye  hath  not  feen,  &c."  with  the  Jecond  Advent 
of  Christ  ;  an  idea  very  prominent  in  the  prayer  of  the  Li- 
turgy, but  not  occurring  in  the  pajjage  in  the  Epijlle  of  S.  Paul. 
"  Remembering,"  Jays  the  Liturgy,  "  His  life-giving  Pajjion, 
"  His  Jalutary  Crofs,  .  .  .  and  His  glorious  and  terrible  coming 
**  again  (riig  hmspai  sv^o^ou  kcci  (po^mag  aurou  Trafioua-iai)^  when  He 
"  Jhall  come  with  glory  to  judge  the  quick  and  dead,  and  to 
"  render  to  every  man  according  to  his  works,  &c."  Grand  and 
terrible  words  !  fit  preface  to  the  Jweet  promije  of  infinite  reward 
and  happinejs  which,  rijlng  from  Chrijlian  lips  in  the  daily  obla- 
tion, Jeemed  to  remind  the  giver  of  His  promije,  and  even  to 
furnijh  the  meet  exprejjlon  to  the  yearnings  of  the  faithful. 

Conjlantly,  in  reading  the  early  Fathers,  one  feems  to  catch 
Jight  of  it  for  a  moment.  One  Jays  to  onejelf,  "  The  writer  could 
"  not  have  Jpoken  thus  had  not  the  words  of  this  promije  been 
**  floating  before  him ;"  but,  on  examining  cloJ*ely  the  pajjfage, 
there  is  only  a  general  rejemblance,  Jlich  as  one  cannot  quote 
without  incurring  the  charge  of  conjuring  up  an  imaginary  form 
upon  a  background  which  Jupplied  features  of  rejemblance  pof- 
Jibly  fortuitous.  Such  pajjages  I  refrain  from  quoting.  One  of 
them,  however,  I  cannot  help  pointing  out,  from  the  writings  of 
a  Father  immediately  after  the  ApoJloHc  age  : — 

This  ejcpreflion  (fays  S.  Juftin  Martyr),  "  Binding  his  foal  unto  the  Vine, 
and  his  aU's  colt  unto  the  Choice  Vine,"  is  a  foreftiadowing  of  the  works 
which  He  did  at  His  firji  coming  (itti  T?f  it^i-wi  al-rw  teafova-iat),  and  fore- 
(hadows  the  Gentiles  who  (hould  believe  in  Him,  .  .  .  And  they  have  borne 
the  yoke  of  His  inftru6lion,  and  fubmitted  their  backs  to  endure  all  things, 
becaufe  of  the  good  things  luhich  they  look  for,  and  nuhich  He  has  promtfed 
(•r^  T»  Kkrva  viro/xinif  h»  rk  vrfoa^Kxfjina  »al  lit    auTou  Karvyyt\fjiiya  dyaSa). — 

Dial.  54. 

This  rejemblance  maybe  accidental,  perhaps.  Iffo,  it  is  re- 
markable. 


Appendix  to  Liturgical  Rotations.  433 

The  next  pajjage  to  which  I  will  invite  your  earnejl  attention 
is  one  of  mojl  Jingular  interejl  in  the  Firjl  Epijlle  of  S.  Clement. 
I  approached  the  writings  of  this  Father  with  the  greatejl  hope. 
Where  Jhall  we  find  the  fame  clajs  of  quotations  as  thoje  ujed 
by  S.  Paul,  if  not  in  the  Epijlle  of  "the  beloved  fellow-labourer 
whofe  name  is  written  in  the  Book  of  Life ; "  an  epijlle  ad- 
drejjed,  too,  to  the  fame  Corinthians,  whom  S.  Paul  addrejjed  in 
words  of  fuch  earnejl  and  Jbrrowing  love  ?  Bejides,  his  polijhed 
and  full  Jlyle  affords  more  Jcope  for  Liturgical  quotation  and  refe- 
rence than  the  terje  praSical  mijQives  of  S.  Ignatius  do,  or,  indeed, 
than  the  Jlyle  of  any  other  of  the  Apojlolic  Fathers  would  lead 
one  to  expeS. 

The  firjl  paJJage  which  I  Jhall  quote  is  the  more  valuable  as 
containing  not  only  the  famous  Pauline  quotation,  "  What  eye 
hath  not,  &c."  but  aljb  other  words  and  exprejjions  dired  from 
the  Liturgy  (in  the  Jame  Liturgical  prayer),  to  which  there  is  no 
allujion  whatever  in  S.  Paul.  I  need  not  point  out  the  import- 
ance of  this — more  than  importance,  indeed ;  for  if  the  fad  can 
be  ejlablijhed  there  is  an  end  of  the  quejlion — the  Liturgijls 
have  the  day.  \ 

S.  Clement  is  Jaying  that  GOD  made  man  after  His  own 
image.  Man  mujl  therefore  Jlrive  after  perfedion.  We  have 
Christ  for  an  example  {hTtoy^ayLiM^,  therefore  let  us  do  good 
works.  We  then  proceed  with  the  pajQTage  which  I  tabulate  to- 
gether with  the  Liturgy  of  S.  James  and  the  pajjage  in  S.  Paul. 
I  may  as  well  premije  that  in  the  Liturgy  the  Triumphal  Hymn 
(Holy,  holy,  holy,  &c. ),  Jhortly  precedes  the  pajjage  tranjcribed, 
I  therefore  have  added  it  at  the  head  of  the  column. 


I  S.  Clement. 
xxxiv. 
The  good  workman  receives 
with  confidence  (irafpr)o-»af)  the 
Bread  of  his  work,  the  lazy  and 
negligent  cannot  look  in  the  &ce 
of  his  mafter.  It  is  neceffary, 
therefore,  that  you  fliould  be 
zealous  in  good  works.  For  of 
Him  are  all  things.  For  He  fays 
to  us,  "  Behold  the  Lord,  and 
His  reward  is  before  His  fece,  u 
render  to  every  man  aanrding  to 
his  works  "  (onroinuyau  ixirtw  «»- 
101  TO  Cfyov  ainoZ).  He  urges  us, 
therefore,  with  all  our  heart 
thereto,  that  we  (hould  not  be 
idle  or  remifs  to  every  good  work. 
Let  our  heart  and  our  confidence 
(«-affp»)a-ia)  be  in  Him.  Let  us 
fubmit  ourfelves  to  His  will.  Let 
us  confider  the  whole  multitude 
of  His  Angels,  how  funding  near 
Him  they  do  fervice  to  His  will 
(>^woi>fyou<nv  Ta^crrtJrjf).  For 
the  Scripture  lays,  "  Ten  thou- 
fand  times  ten  thouland  flood  by 
Him,   and    thoufand    thoufands 


Liturgy  of  S.  James. 
Page  62  (Greek). 
(Cherubim  and  Seraphim  hymn 
Thee),  finging  with  a  loud  voice, 
"'y'"g  (^oiZyra),  praifing,  vodfe- 
rating  (xtx^yara),  and  faying 
(X«7«vTa),  "  Ho'iy^  holy,  holy. 
Lord  of  Sabaoth  J  Heaven  and 
earth  are  full  of  Thy  glory,  Ho- 
fanna  in  the  higheft:  blelTed  is 
He  that  cometh  in  the  Name  of 
the  Lord  :  Hofaiina  in  the  high- 
eil."  ....  We  therefore  alfo 
finners  remembering  His  life- 
giving  Paffion,  His  lalutary 
Crofe,  His  death  and  Refurrec- 
tion  from  the  dead  on  the  third 
day.  His  afcenfion  into  heaven, 
and  feflion  on  the  right  hand  of 
Thee  His  God  and  Father,  and 
His  glorious  and  terrible  coming 
again,  when  He  Ihall  come  with 
glory  to  judge  the  quick  and  dead, 
and  to  render  to  every  man  accord- 
ing to  his  works  (airojijoyai  ixartu 
xccra  ra  7fya  avrou),  offer  to 
Thee,  O  Lord,  this  tremendous 
and  unbloody  facrifice,  befeech- 

F  F 


S.  Paul. 
1  Cor.  ii.  I. 
And  I,  brethren,  when  I  came 
to  you,  came  not  with  excellency 
of  fpeech  or  of  wifdom,  declaring 
unto  you  the  teftimony  of  GOD. 
For  I  determined  not  to  know 
anything  among  you  fave  jESUS 
Christ  and  Hun  crucified.  And 
I  was  with  you  in  wcaknefs  and 
in  fear,  and  in  much  trembling; 
and  my  Ipeech  and  my  preaching 
was  not  with  enticing  words  of 
man's  wifdom,  but  in  demon- 
liration  of  the  fpirit  and  of  power : 
that  your  feith  fiiould  not  ftand 
in  the  wifdom  of  men,  but  in  the 
honour  of  GOD.  Howbeit  we 
fpeak  wifdom  among  them  that 
are  perfed  (<ro<{:«xv  >k<xXou>x»v  l» 
Toif  Tt>*ot«)»  yet  not  the  wifdom 
of  this  world,  nor  of  the  princes 
of  this  world,  that  come  to  naught : 
but  we  fpeak  the  wifdom  of  G  CD 
in  a  myftery,  even  the  hidden  w  if- 
dom  which  GoD  ordained  before 
the  world  unto  our  glory,  which 
none  of  the  princes  of  this  world 


434  Appendix  to  Liturgical  Rotations. 


I  s.  Clement. 
miniftered  to  Him,"  and  they 
vociferated  (cxix^ayov),  "  Hely, 
Ml,  holy.  Lord  of  Sabaoth,  the 
whole  creation  is  full  of  Hii glory." 
And  we  therefore,  having  unani- 
moufly  affembled  togeSier,  by 
our  confcience,  let  us  cry  [pnr.c-ui- 
ljt>)  to  Him  intenfely  {Ixrfvwf), 
as  from  one  mouth,  that  we  may 
become  partakers  of  His  great 
and  glorious  promifes.  For  He 
feys,  "  Eye  hath  notfeen,  nor  ear 
heard,  neither  hath  it  entered  into 
the  heart  of  man,  how  many 
things  He  hath  prepared  for  them 
that  await  Him," 


Liturgy  of  S.  James. 
ing  Thee  that  Thou  wouldft  not 
deal  with  us  after  our  fins,  nor  re- 
ward us  according  to  our  iniqui- 
ties ;  but  according  to  Thy  gen- 
tlenefs  and  ineffable  love,  pamng 
by  and  blotting  out  the  hand- 
writing that  is  againn  us.  Thy 
fuppliants,  wouldft  grant  us  Thy 
heavenly  and  eternal  gifts,  which 
eye  hath  not  feen  nor  ear  heard, 
neither  hath  it  entered  into  the 
heart  of  man,  the  things  which 
Thou,  0  God,  haft  prepared  for 
them  that  love  Thee. 


S.  Paul. 
knew:  for  had  they  known  it 
they  would  not  have  crucified  the 
Lord  of  Glory:  but  as  it  is 
written,  '■'■eye  (a  o^^ci>+u>!;)  hath 
not  feen,  nor  ear  heard,  neither 
hath  it  entered  into  the  heart  of 
man,  the  things  which  God  hath 
prepared  for  them  that  love  Him," 


It  requires  Jmall  critical  knowledge  to  Jee  which  of  the  three 
pajjages  has  furnijhed  quotations  for  the  other  two.  Now  let 
us  examine  the  quotations,  apparently  from  the  Old  Tejlament, 
in  this  chapter  of  S.  Clement ;  and  firjl  with  regard  to  that  be- 
ginning, "  Behold,  the  Lord."  It  looks  at  firjl  Jight  like  a  plain 
quotation  from  the  Prophets.  But  on  referring  to  the  margin  I 
find  that  the  commentators  are  not  fatisfied  that  they  have  found 
any  Jingle  text  which  will  fit.  They  have  therefore  given  two 
references.     I  tabulate  them  here ; — 


S.  Clement. 
Behold,  the  Lord,  and  His  re- 
ward is  before  His  face  to  render  to 
every  man  according  to  his  works. 


Old  Testament. 

Behold,  the  Lord  God  will  come 
with  a  ftrong  hand,  and  His  arm 
ftiall  rule  for  Him  :  behold,  His  re- 
ward is  with  Him,  and  His  work  be- 
fore Him. — Ifa.  xl.  lo. 

Behold,  the  Lord  hath  proclaimed 
unto  the  end  of  the  world.  Say  ye  to 
the  daughter  of  Zion,  Behold,  thy 
falvation  cometh ;  behold,  His  reward 
is  with  Him,  and  His  work  before 
Him. — Ifa,  Ixii.  ii. 

There  Is  nothing  more  here  than  a  certain  general  rejemblance. 
The  firjl  part  of  the  Jentence  in  S.  Clement  jeems  to  be  a  re- 
minijcence  of  thefe  pajjages  in  Ifaiah.  The  latter  half  is  lite- 
rally word  for  word  identical  with  the  exprejjion  in  the  Liturgy. 


S.  Clement. 

Airo)l»ui>a(  l%a,mt  xarct  to  "ifyn  aurou. 
See  Epiftle   2.    Ch.  xi.  (already 
quoted.) 

•uTow.     (Here  we  get  the  element  of 
the  /M<0^c-) 


Liturgy. 

("Oray  /uiXXq)  aittHiinai  ht^artt  imtA 
•va  i(ya  AVToS. 


Now  for  the  other  quotation.     This,  too,  has  embarrajfed  the 


Appendix  to  Liturgical  Qjuotations.  435 

commentators.  It  is  from  no  Jingle  pajfage  of  Scripture.  Two 
pajjages  are  quoted  as  furnijhing  the  original.  I  here  tabulate 
them,  as  I  have  done  with  the  firjl : — 

S.  Clement.  Old  Testament. 

Ten  thoufand  times  ten  thoufand  A  fiery  ftream  iffued  and   came 

flood  by  Him,  and  thoufandthoufands  forth  from  before  Him:  thoufand 
miniftered  to  Him,  and  they  vocife-  thousands  miniftered  unto  Him,  and 
rated,  Holy,  holy,  holy,  Lord  of  ten  thoufand  times  ten  thoufand  flood 
Sabaoth,  the  whole  creation  is  full  of  before  Him :  the  judgment  was  fet, 
His  glory.  &c. — Dan,  vii.  lo. 

And  one  (feraph)  cried  unto  an- 
other, and  faid.  Holy,  holy,  holy,  is 
the  Lord  of  hofts:  the  whole  earth 
is  full  of  His  glory.  And  the  pofls 
of  the  door  moved,  &c. — If  at.  vi.  3. 

The  pajjage  in  S.  Clement  is,  you  fee,  a  combination  of  theje 
two  texts  :  — an  anthem  compiled  from  them.  A  verje  is  taken 
from  Daniel  and  another  from  Ifaiah,  and  both  are  linked  to- 
gether by  the  exprejjion,  and  they  vociferated  (iiai  sxEK^ayov). 
The  materials  are  evidently  from  the  Old  Tejlament,  but  the 
compojition  of  them  is  new  and  artificial.  Is  this  anthem  the 
original  compojition  of  S.  Clement  ?  Examine  this  pajfage  from 
the  Liturgy  of  S.  Mark,  and  judge  for  yourjelf.  (S.  James's 
Liturgy  contains  it  aljb,  but  at  greater  length ;  I  therefore  JeleS 
S.  Mark  in  preference.) 

Thou  art  above  all  power,  and  dominion,  and  might,  and  principality, 
and  every  name  that  is  named,  not  only  in  this  world,  but  in  that  which  is 
to  come.  Round  Thee  ftand  thoufand  tkoufands,  and  ten  thoufand  times  ten 
thoufand  armies  of  holy  angels  and  archangels.  Round  Thee  Thy  two  moft 
honourable  creatures,  the  cherubim  with  many  eyes,  and  the  feraphim  with 
fix  wings,  with  twain  whereof  they  cover  their  feet,  with  twain  their  face, 
and  with  twain  they  do  fly ;  and  vociferate  (jtsxpaysv)  one  to  the  other,  with 
inceflant  voices  and  perpetual  praife,  finging,  vociferating,  glorifying,  crying 
(aJwra,  Bomra,  ^o^oXayoZrra,  Ksupayora),  and  faying  to  the  Majeflyof  Thy  glory 
the  triumphal  Trifagion  : — Ho/y,  holy,  holy,  Lord  of  Sabaoth:  heaven  and 
earth  are  full  of  Thy  holy  glory. — S.  Mark's  Liturgy,  p.  21. 

The  quotation  in  S.  Clement  is  Jimply  the  backbone  of  this 
paJJage.  Clear  away  the  redundancies  and  you  have  S.  Cle- 
ment's very  words.  I  have  written  them  in  italics  in  the  above 
paJJage  from  S.  Mark's  Liturgy.  Notice,  too,  how  the  diffion 
of  the  paJJage  in  S.  Clement  breathes  of  the  Liturgy,  efpecially 
In  this  Jentence  : — 

Kai  'n(Jkiti  oZv  Iv  ofjumif  iitX  to  alrl  ffwap^flerref,  Tn  OTJueiirta-it,  iu(  If  ivof  (TrofxaTO^ 
Bma-xfjisy  wpof  alrh  Ixtevo);,  tlf  to  fAlri^ovt  w/uaf  ytvia-Qai  t£»  /tuyaXw  Kot  Mo^aiv 
iira.yyt\uiy  aiiToo. 


436  Appendix  to  Liturgical  Rotations. 

'Ev  hfiovola — km  ro  airro — tv  a-WEi^ria-ei — ^oria-cofjiev — sktzvu^ — fxtro- 
Xoui  v/J^fy svea-Qai,  x.T.^.  All  theje  are  eminently  Liturgical  phrajes. 
And  it  Jeems  to  me  that  any  one  denying  the  exdujively  Litur- 
gical application  of  the  pajjage  evacuates  of  its  meaning  the 
jentence  about  the  angels ;  whofe  prejence  and  aJOiijlance  at  the 
Holy  Eucharijl  the  Church  recognizes  and  has  ever  Jlriven  to 
realize.  S.  Clement  merely  paraphrases,  in  a  few  words,  the 
preface  to  the  Trijagion,  when  he  Jays  : — 

Karayori<rofjt,ey  to  wov  wXSflof  tojv  ayyiXoov  avTOv  itSf  tZ  6e\hfAa.ri  avrov  XajT- 
tvfyoZ^ ir  wapetTTasTSf. 

The  Liturgy  (S.  James)  Jpecifies  "  angels,  archangels,  thrones, 
**  dominations,  principalities,  virtues ;  the  many-eyed  cherubim, 
"  and  the  Jeraphim  with  Jix  wings,  with  twain  of  which,  &c. 
"  &c."  at  great  length  :  (fee  aljb  in  S.  Mark's  Liturgy) — to 
5rav  7r^^9oJ  tuv  ayyE^uv" — "  all  the  company  of  heaven," — in- 
cludes them  all. 

It  may  be  worth  a  paj^ing  notice  to  objerve  that  the  Jlight 
difference  in  the  phrafeology  of  the  Trijagion  tells  in  favour  of 
the  proof  that  S.  Clement  quotes  the  Liturgic  verjion. 

n\Hpi)f  vaffa  >)  yS,  fays  Ifaiah. 

nxnpnt  0  oiipavof  xal  h  yS,  fay  all  the  three  Liturgies, — S.James,  S.  Mark, 
S.  Clement.     (And  the  Ambrofian  hymn  follows  them.) 
nxijpii;  iraa-a  i5  xTjVcf,  fays  S.  Clement  here. 

In  the  chapter  before  he  had  Jaid  : — 

The  Creator  ...  by  His  Almighty  power  eftablifhed  tAe  heavens  and 
adorned  them  with  His  incomprehenfible  wifdom :  and  He  feparated  t/ie 
forth  from  the  furrounding  water,  and  fettled  it  on  the  firm  foundation  of 
His  own  will. 

So  that  we  fee  the  Jignification  of  S.  Clement's  xrlcrig. 

Neither  is  there  any  difficulty  in  the  expreJjTion,  **  For  he 
fayi^''  as  if  that  necejjarily  identified  the  quotation  with  a  text 
from  the  injpircd  Scriptures.  S.  Paul  ufes  the  Jame  phraje  fol" 
introducing  quotations  of  unquejlionably  ecclejiajlical  charader, 
e-  g'  '•— 

Wherefore  he  faith  (aio  Xiyn), 
Awake  thou  that  ilecpeft, 
And  arife  from  the  dead, 
And  Christ  fliall  give  thee  light.— f^A.  v.  14. 

In  this  latter  injlance  the  margin,  with  Jbme  embarrajfment, 
Juggejls,  "irya/V^." 

It  is  noticeable  that,  in  the  firjl  of  the  three  quotations  in  this 


Appendix  to  Liturgical  Rotations.  437 

thirty-fourth  chapter,  the  words  prefacing  it  are,  Tr^oXEyei  ya^ 
ri/xTv;  the  quotation  being  probably  Liturgical.  In  the  Je- 
cond,  which  is  undoubtedly  compiled  originally  from  holy 
Scripture,  the  words  are,  Xsysi  yap  v  y^atpv.  And  in  the 
caje  of  the  third  ("eye  hath  not"),  which  is  unquejlionably 
Liturgical,  the  words  are,  >^ey£i  ya^y  "  it  jays,"  to  adopt  the 
marginal  reading  as  quoted  above.  Thus  much  for  the  pajjage 
itjelf.  Now  let  us  Jound  the  chapter  before  and  the  chapter 
after,  and  jee  if  we  can  iind  any  further  coincidences.  You 
will  agree  with  me  that,  conjidering  the  nature  of  the  proofs 
already  adduced,  any  additional  evidence  will  be  of  mojl  power- 
ful value. 

Now,  immediately  following  the  Trijagion,  in  the  Liturgy  of 
S.  James,  and  preceding  the  words  of  Injlitution,  there  occurs  a 
prayer,  the  key-note  of  which  is  the  Fall  of  man  from  the  image 
of  God  in  which  he  was  created^  and  the  rejioration  of  that  image 
by  Chrijiy  who  *'  with  His  holy^  and  undefiledy  and  blamelefs.^  and 
immortal  hands  took  Bread^  (^c."  I  write  out  the  prominent 
parts  of  the  two  pajQages  in  parallel  columns  : — 

I  S.  Clement.  Liturgy  of  S.  James. 
xxxiii.  Page  50  (Englifti.) 
For  the  Creator  (S>)jw»oupyof)  Him-  Holy  art  Thou,  O  omnipotent, 
felf  and  Matter  of  all  rejoices  in  His  Almighty,  good,  tremendous,  long- 
works.  For  by  His  Almighty  power  fufFering  and  of  great  compaffion  to- 
He  eftabliftied  the  Heavens,  and  wards  Thy  creatures :  Thou  Who 
adorned  them  by  His  incomprehen-  didji  make  man  from  the  earth  after 

fible  wifdom Thine  image  and  likenefs,  and  didft 

Above  all  with  His  holy  and  blame-  give  him  the  delight  of  Paradife,  and 

lefs  hands  He  formed  man,  the  moft  when  he  .  .  .  fell,  Thou  didlt  not 

excellent  of  His  creatures,  and  the  .  .  .  leave  him,  but  didft  .  .  .  fend 

greateft,  as  endowed  with  reafon,  the  forth  into  the  world   Thine   only- 

imprefs  of  His  ouun  image.     For  thus  begotten    Son    our    Lord    Jesus 

fays  God,  Let  us  make  man  after  our  Christ,  that   He  might  come  and 

onvn  image  and  likenefs.     And  God  rene^w  and  reftore  in  us  Thine  image ^ 

made  man,  &c.   (of  whom  Christ  Who  ...  in  the  night  wherein  He 

became  the  vTToypa/jifxot :  and  fo  the  was  betrayed  .  .  .  taking  bread  in 

chapter  ends.)  His  holy,  and undefiled,  and  blamelefsy 

and  immortal  hands,  and  looking  up 
to  Heaven  ...  He  gave  thanks,  &c. 

The  pajjages,  you  fee,  are  identical  in  argument,  and  very 
Jimilar  in  exprejOlon.  Notice  the  phraje,  "  blamelefs  hands. ''^ 
A  man  ujing,  on  his  own  invention,  juch  an  exprejOion  as  the 
aiJ.uiJ.oi  x^^?^i  of  his  God  would  be,  at  leajl,  bold.  But  the 
Liturgy  applies  it  dijlindly  to  the  adion  of  the  Man  CHRIST 
at  the  Eucharijl.  S.  Clement,  having  the  Liturgy  before  his 
mind,  and  thinking  of  CHRIST  in  the  capacity  of  Creator  of  that 
mankind  whom  He  was  to  recreate  in  the  Eucharijl,  applies  to 


438  Appendix  to  Liturgical  Rotations. 

the  firjl  aS  a  term  borrowed  from  the  fecond.  This  jeems  to 
me  unquejlionable.     Here  are  the  parallel  Greek  texts  : — 

S.  Clement.  Liturgy  of  S.  James. 

'Av9pa)7rov  Ta7j  Upaif  xat  ifxifMii  X^pf^  HEpi  to  it\a,<J-fji,a  to  a-av'  o  wowiraf  awo 

tffXao-sy  T«f  iauTou  eljtovof  p^apaxT?pa.  >i)j  ardptuTm  x.aT  eixova  <rw  xai  o/xoitea-iy. 

Aa0'2vroy  aprov  Itti  twv  aytouv  xai  aiyjjM- 
Tajy  xai  a,fj,oofji.m  KaX  aQa.ta.tan  avTOV  X^^?^ 
.    .    .   E^ivxsy,  X,  T.  X. 

This  pajjage  in  S.  Clement  begins  with  the  title  ^r)/j.iou^yog  as 
applied  to  GOD.  He  conjlantly  ufes  it  all  through  his  Epijlle. 
The  Liturgies,  too,  uje  it  conjlantly.  Would  S.  Clement,  in  face 
of  the  Gnojlic  herejy,  have  ventured  thus  to  ufe  the  term,  unlejs 
thoroughly  adopted  and  janSioned  by  Liturgical  uJe  ?  This 
by  the  way. 

So  much  for  the  chapter  preceding  the  thirty-fourth  :  now 
for  the  chapter  which  follows  it.  Here,  too,  are  the  footprints  of 
the  Liturgy,  and  imprinted  in  right  and  even  order  and  jequence 
(as,  indeed,  in  the  caje  of  the  other  pajjages). 

Now  I  cannot  in  the  limited  fpace  of  a  letter  do  jujlice  to  this 
chapter.  The  whole  mujl  be  read  to  be  appreciated.  The 
foil  of  the  original  Greek  is  perfeSly  volcanic  with  Eucharijlic 
phrajes  and  turns  of  exprej^ion.  After  concluding  the  lajl 
chapter  with  the  quotation  "  eye  hath  not  Jeen,  &c."  he  con- 
tinues thus : — 

How  bleffed  and  wonderful  are  tAe  gifts  (^Zpa)  of  God,  beloved  ?  Life 
in  immortality  (Jiwfl  Iv  a^ama-U, — fee  S.  Ignat.  Eph.  xx.  end),  fplendour  in 
juftification,  truth  in  confidence  (jia.('frt<rU),  faith  in  truft,  temperance  in 
fandlification,  and  all  thefe  things  fall  within  our  underftanding  {hi.ma.ii). 
What  then  are  "  the  things  which  are  prepared  for  them  that  await 
Him  ?"  The  Creator  and  Father  of  ages,  the  All-holy  One  Himfelf, 
^0  wayiy.oc  aiiTOf)  knows  their  abundance  and  their  beauty.  Let  us,  there- 
fore, ftrive  to  be  found  in  the  number  of  thofe  who  await  Him,  that  we  may 
fhare  in  the  promifed  gifts  (wa;?  y.ira.'Ka.BaifA.iy  rSi  iTrnyysX/Mtyoay  Ja»pia;y).  But 
how  (hall  this  be,  beloved  ?  If  the  powers  of  our  minds  (!i  Siayoja)  be  firmly 
fet  on  faith  towards  God.  If  we  fearch  out  what  is  well-pleafing  and 
acceptable  to  Him,  if  we  fhall  perform  the  rites  which  are  due  (lay  IttitsxVw- 
lAn  ra  amxerra  TJi  afjuu/xai  Bov\ii<nt  dUTou)  to  His  blamelefs  Will,  and  fhall  follow 
the  path  of  truth,  having  caji  anvayfrom  ourfel<ves  every  injuftice  and  law- 
leflhefs,  all  a'varice  (Trio-ay  w>.toy«^i'ay),  ftripes,  evil  manners,  and  guile  (Wxouf), 
whifpering  and  backbitings,  impiety,  pride  and  arrogance,  vain-glory, 
(jtiyoJo^ioy)  and  churlifhnefs.  They  who  ao  thefe  things  are  hateful  to  God. 
— I  Clem.  XXXV. 

In  the  corresponding  place  in  the  Liturgy  we  find  the  following 
pajjage.     Addrejjmg  GOD,  the  priejl  prays  thus : — 

Thou  haft  received  in  Thy  goodnefs  the  gifts  (iipa),  prefents,  fruits,  that 
have  been  offered  before  Thee  for  a  fweet-fmelling  favour,  and  haft  been 
picafed  to  fanflify  and  perfect  them  {kyiiureu  xa2  TiXij«er««)  by  the  grace  of  Thy 


Appendix  to  Liturgical  Rotations.  439 

Christ  and  the  vifitationof  Thy  All-holy  Spirit  (wawywu  <rw  msv/jiarot), 
SanSi'ify  (ayiaa-oy)  alio,  O  Lord,  our  fouls,  bodies,  and  fpirits :  touch  M^ 
fo'wers  of  our  minds  (rat  havoia,;),  fearch  out  our  confciences,  and  caji  out 
from  us  every  evil  thought,  every  impure  imagination,  every  bafe  luft,  .  .  . 
all  falfehood  and  guile  (^oXn),  every  worldly  diftraftion,  all  avarice  (ir3,<raf 
wXEWE^iav),  all  'vain-glory  (wSa-ay  x£voJij|/av),  all  idlenefs,  ...  all  motion  of 
body  and  foul  at  variance  with  the  Will  of  thy  Holinefs. 

There  Jeem  to  me  to  be  many  points  of  refemblance  here ;  they 
can  Jcarcely  be  accidental,  I  think,  especially  conjldering  the 
pojition  of  the  two  pajjages.     I  cannot  produce  in  writing  the 
conviSion  which  influences  one  who  comes  upon  the/e  coin- 
cidences in  Jearching  for  them.     One  reads  a  pajjage  in  S. 
Clement  and  deteSs  a  claufe  or  a  phraje  identical  with  Jbme 
exprejjions  in  the  Liturgy.    One  reads  on,  and  gradually  another 
phaje  of  argument  or  exhortation  unfolds  itfelf  from  the  pages 
of  the  Fathers.  One  turns  anxioujly  and  nervoujly  to  the  Liturgy, 
to  jee  whether  Jimilar  matter  follows  there,  too,  in  due  Jequence. 
And  there,  Jure  enough,  it  is,  jujl  in  the  very  place  where  one 
looks  for  it !     It  is  true  that  in  many  of  theje  pajjages  the  re- 
Jemblance  may,  at  firjl  jight,  Jeem  fanciful.     I  am  quite  aware 
of  that.     But  I  argue  that  the  combination  of  them  in  the  order 
and  Jequence  in  which  one  finds  them  cannot  be  accidental,  but 
mujl  be  dejigned  ;  and  bejides,  that  in  many  injlances  the  aSual 
rejemblance  is  anything  but  fanciful.    Of  courje,  I  do  not  mean 
to  fpeak  thus  of  a  direft  quotation,  Juch  as  thoje  in  Chapter 
xxxiv.     In  Juch  cajes,   I   think,  the  evidences  Jupply  pojitive 
proof.    But  in  chapters  Juch  as  this  thirty-fifth,  the  rejemblances 
may  Jeem  to  fome  accidental,  at  firjl  Jight.     Not  Jo  however, 
I  think,  on  further   examination.      Look  at  the  terms  ujed. 
Where  did  S.    Clement  get  that  word  Travaytoi,  which  he  ujes 
Jo    confidently? — 0  <^avccyiog  auTOiy   as    though   he   wijhed  to 
Jlrengthen  the  idea  by  the  uje  of  a  title  familiar  to  all.     But 
how  familiar  ?  It  is  not  a  Scriptural  term  ;  but  the  Liturgies  all 
teem  with  it,  long  before  it  became  a  dijlindive  epithet  of  the 
Virgin.      Hence,  then,  its  ufe  by  S.  Clement  here. 

Notice,  too,  the  identical  Jubjlantives  ufed  to  exprej*s  the  paf- 
Jions,  introduced  by  the  fame  idea  of  "cajling  out."  Lajlly, 
notice  how  S.  Clement  concludes  his  exhortation.  No  one  can 
doubt  of  the  thoroughly  Eucharijlic  fenje  of  the  whole  when  he 
reads  this  conclujion.  Immediately  after  the  pajjage  above 
rendered,  he  gives  (from  Ps.  1.)  a  quotation  ending,  "  The 
*•  facrifice  of  praije  (Oua-la  alv'sasag)  Jhall  glorify  me,  and  there  is 
*'the  way,  whereby  I  Jhall  Jhow  to  him  the  falvation  of  GOD." 
He  then  Jums  up.  "  This  is  the  way,  beloved,  whereby  we 
"find  Jesus  Christ  our  Jalvation,  the  High  Priejl  of  our 


440  Appendix  to  Liturgical  Rotations. 

**  oblations,  the  Defender  and  Helper  of  our  infirmity ;"  and  ^o  on 
in  the  fame  Jlrain. 

Before  leaving  this  pajjage  in  the  Epijlle'of  S.  Clement,  I  will 
venture  to  ajk  this  quejlion.  If  theje  pajjages,  three  in  number, 
from  the  Apojlolic  Fathers  do  not  quote  the  Liturgy  in  the  text, 
"What  eye  hath  not  feen,  &c."  what  do  they  quote?  Do 
they  quote  IJaiah  ?  I  tabulate  them  jlde  by  Jlde  with  the  paf- 
jage  in  Ifaiah,  which  is  the  only  original  which  has  ever  been 
Juggejled  for  the  quotation  in  S.  Paul. 


Ixiv.  4. 
'AxoTooaiiuvofoCx 

»7Jo*  0«ov  ir^»|» 
rati,  xal  ra  ifya 
rou,  a  TOt^rn; 
ntf    inroiMvouctt 

From  eternity 
have  we  not 
heard,  nor  have 
our  eyes  feen,  a 
god  befide  Thee, 
and  Thy  works 
which  Thou  (halt 
do  to  them  that 
wait  for  mercy. 


S.  Paul. 
I  Cor.  ii,  9. 

*Ao<f>4<xV^foCji 

•73f,  XOJ  oZ(  oiiK 
{xoiirc,  nau  M 
xafiia}!  avS(unrou 
oCx  avs^i^i  a  irnt- 
fxam  0  Qto(  ToTf 
ayairiSa'iv  aCroy. 


Which  eye  hath 
not  feen,  and  ear 
hath  not  heard, 
and  upon  the 
heart  of  man  hath 
not  afcended, 
what  God  hath 
prepared  for  them 
that  love  Him. 


I  S.  Clement. 
xxxiv. 

tjia,  Kcu  ou;  oux 
^xavrn',   xcu  fri 

oCx  aM|3>ii  ^a 
Sfroiixarn  Toif  u  a- 
o/Ltivouciv  auTov* 


»  S.  Clement. 
Chap.  xl. 

*A(  oZ(  oCx  ?xou- 

*xof  i5ev,  ou5«  STT* 
xofJiav  avflfiWou 


y«f7j  ./  S.   Pfly. 

carp. 

Chap.  ii. 

"A  OUT*  OUf  >fxOU- 

(r»v,  ouie   o<(>JaX- 

UOf   "SfV,  OUT*   6ir^* 


Liturgy  0/ 

•S".  Jamei. 

Page 63  (Greek. 

sj^et  xa(   ouf  oui 
?xouo-t,     xai 


xo^iav  avSfiiiroo     xo^Ji'av   av6fiiir» 
""ft-  oux  aviSri,  a  ^toi 

^we<raf ,  0  0£o^  Toi 
ayaTaNT*  c*. 


Eye  hath   not       Which  ear  hath 
feen,  and  ear  hath    not    heard,    nor 
not    heard,   and    eye    hath    feen, 
upon    the    heart    nor     upon     the 
of  man  hath  not    heart    of    man, 
afcended,      how    hath  afcended. 
many  things  He 
hath  prepared  for 
them    that  wait 
for  Him. 


Which  neither 
ear  hath  heard, 
nor  eye  hath  feen, 
nor  upon  the 
heart  of  man  hath 
afcended. 


Which  eye  hatl 
not  leen,  and  ea 
hath  not  heard 
and  upon  th( 
heart  of  man  hatl 
not  afcended 
what  Thou,  C 
God,  haft  pre 
pared  for  then 
that  love  Thee. 


It  is  impojjlble  to  juppofe  that  they  quoted  this  pajfage  in 
Ifaiah.  There  is  hardly  a  word  or  an  idea  the  fame.  No 
criticifm  can  be  jlrained  to  admit  it. 

So  they  then  quote  S.  Paul  ? 

But  S.  Paul  himfelf  exprejQly  ajQferts  that  the  pajQTage  is  not 
his  own,  but  quoted ;  and,  indeed,  puts  the  conjlrudion  of  his 
fentence  to  fome  inconvenience,  in  order  to  introduce  it  abruptly 
and  faithfully  as  a  borrowed  quotation. 

It  comes,  then,  to  this. 

Thefe  Fathers  all  quote  what  S.  Paul  quotes.  They  all  ufe 
the  fame  phrafeology  with  one  another.  Yet  nowhere  in  Scrip- 
ture is  the  original  text  quoted  to  be  found,  nor  any  in  any  rca- 
fonable  degree  refembling  it.  There  feems  to  me  to  be  no 
alternative.  All  (including  S.  Paul)  muji  quote  the  Liturgy, 
the  one  common,  daily-ufcd,  pojjejfion  of  all. 

It  is  even  the  cafe  that  of  all  the  quotations  that  in  S.  Paul 
comes  nearejl  in  diflion  to  the  Liturgy.  All  the  others  have 
antecedents  with  which  their  relatives  agree.     His  has  none. 


Kei6a>(  yiyfeiWreu'  a  iipQaXfjLOS  n/KtTil. — S.  Paul. 
Tie  iirAyyt\la(,  if  tZ(  ovk  niuuny. — 2  S.  Clement  xi. 


Appendix  to  Liturgical  Rotations.  44 1 

Ta   .    .   ayaBa,  a  ours  o3j  rixava-ty. — A^s  of  S.  Polycarp. 
I  S.  Clement  xxxiv,  quotes  without  relative. 

And  the  Liturgies  : — 

To,  ^(upn/xa-ra,  a  o^6a\fAos  oZk  sTJs. — S,  James. 

Ta  TW  I'lrayyiXiZ*  a-tu  dyetQk,  a  0<{>daXjua;  ol*  tUt.—S.  Mark, 

All,  you  Jee,  except  S.  Paul,  weave  the  quotation  into  their 
jentences.  He  is  Jo  anxious  to  acknowledge  the  quotation  that, 
in  order  to  keep  the  reference  clear,  he  prejerves  the  article  as  it 
Jlands  in  the  Liturgy  :  a  conjlruflion  which  makes  the  jentence 
appear  very  harjh,  and  to  any  one  unacquainted  with  its  faithful 
allegiance  to  the  Liturgy  Jo  inexplicable,  that  the  tranjlators  of 
the  Bible  have  adiually  ventured  to  omit  it  altogether. 

I  think,  then,  that  we  may  very  fairly  ajk  thofe  who  do  not 
allow  the  quotation  of  the  Liturgies  by  S.  Paul : — How,  then, 
do  you  explain  this  phenomenon  from  the  Apojlolic  Fathers  ? 
Give  us  any  other  Jblution,  probable  or  improbable.  We  Jee 
none,  and  we  venture  to  think  that  none  can  be  found. 

The  next  pajjage  which  arrejled  me  is  in  the  Jecond  chapter 
of  the  Jame  Epijlle.  There  is  no  direft  quotation  in  it ;  but, 
as  it  Jeems  to  me,  a  great  many  allujions.  Suppojing  the  Litur- 
gies to  be  already  in  exijlence  at  the  time  when  the  EpiJlle  was 
written,  the  allujions  are  far  too  pointed  to  fail  in  reminding  its 
readers  of  their  Liturgy  :  Juppojing  the  Liturgies  not  to  be  in 
exijlence,  the  coincidences  Jeem  to  me  remarkable  enough  to  call 
for  Jbme  other  explanation,  if  any  could  be  found.  It  appears 
to  me  to  be  exaSly  the  Jbrt  of  pajfage  which  a  man  would  write 
who  is  writing  to  general  readers,  both  catechumens  and  faith- 
ful, yet  who  wijhes  to  uje  the  mojl  Jblemn  priejlly  perjuajion 
to  thoje  of  them  who  were  in  a  pojition  to  underjland  it ;  with- 
out encroaching  on  the  forbidden  ground  fenced  in  by  the  Dif- 
ciplina  Arcani. 

The  Jentence  in  quejlion  opens  with  a  bold  and  metaphorical 
Jubjlantive ;  Jo  bold  and  metaphorical,  indeed,  as  at  once  to  fix 
the  attention. 

Being  furnifhed  with  the  'viaticum  of  God  (joU  IfoJwi?  tou  ©eoS  dfKoifAsrai), 
and  hearkening  diligently  to  His  word,  ye  were  enlarged  in  your  bowels, 
and  His  Pallion  was  before  your  eyes. 

Such  are  the  words  with  which  S.  Clement  begins  this  exhor- 
tation in  the  Jecond  chapter  of  his  Firjl  Epijlle.  Now,  what 
are  theje  e(p6^ia  tou  ©eoy, — this  viaticum  of  God?  Wake,  not 
feeing  the  Liturgical  drift  of  the  diSion,  does  not  venture  upon 
a  literal  tranjlation.     He  renders  it,  "  Being  content  with  the 


4451  Appendix  to  Liturgical  Rotations. 

portion  which  God  had  difpenfed  to  you."  And  ProfejQTor  Che- 
valier follows  him  literally.  But  the  primary  and  unquejlion- 
ably  proper  meaning  of  k(p6ha  is  not  merely  a  portion,  but  a 
portion  prepared  for  ufe  on  a  journey, — a  **  viaticum."  Here 
I  take  it  to  mean  the  Eucharijl  plain  and  jlmple  :  the  real  food 
which  the  Chrijlian  traveller  receives  from  his  GOD,  and  which 
is  here  coupled  with  the  hearing  of  the  Word  :  the  latter  pof- 
Jibly  ufed  in  the  Jenfe  of  Jujlin  Martyr  for  the  prayer  of  conse- 
cration ;  pojQibly,  however,  generally  for  the  hearing  of  the 
Scriptures. 

But  how  does  S.  Clement  come  to  uje  this  word  kpo^ia  for  the 
Eucharijlic  food  ?  It  is  no  common  word  :  it  is  not  Scriptural ; 
it  does  not  occur  in  the  New  Tejlament  anywhere ;  and  the  me- 
taphor involved  in  it  is  no  common  ordinary  metaphor.  Yet  it 
is  introduced  without  comment  or  qualification  by  S.  Clement, 
Juch  as  he  would  almojl  certainly  have  ujed  if  the  idea  had  been 
his  own  and  newly  coined. 

The  faf!  is,  however,  that  the  word  is  not  his  own.  It  occurs 
in  the  Jenje  of  the  Viaticum  of  Life  both  in  the  Liturgy  of  S. 
Mark  and  in  that  of  S.  James.     Here  are  the  two  pajjages  : — 

We  give  Thee  thanks,  Mafter,  Lord,  and  our  GOD,  for  the  reception  of 
Thy  holy,  fpotlefs,  immortal,  and  heavenly  myfteries,  which  Thou  haft 
given  us  for  the  well-being,  and  fanftification,  and  falvation  of  our  fouls  and 
bodies  5  and  we  pray  and  befeech  Thee,  good  Lord  and  lover  of  men,  to 
grant  that  the  participation  of  the  holy  Body  and  precious  Blood  of  Thine 
only-begotten  Son,  may  be  to  faith  that  fhall  not  be  afliamed,  to  love  un- 
feigned, to  the  fulfilment  of  piety,  to  the  turning  away  of  the  enemy,  to  the 
keeping  Thy  commandments,  to  a  pro'vifion  on  our  'way  to  eternal  life  (jjf 
l<})o>io»  ^»Sf  oiortt'oi;),  to  an  acceptable  defence  before  the  fearful  tribunal  of  Thy 
ChrisT}  by  whom,  and  with  whom,  &c." — Lit. of  S.  Mark,  p.  29.  (Eng. 
edit.  Neale.) 

Again  and  again,  and  evermore  in  peace,  let  us  make  our  fupplications 

to  the  Lord.     That  the  participation  in  His  fanftification  may  be  to  us  for 

the  turning  away  of  every  evil  thing,_/br  a  ^viaticum  of  eternal  life  (slj  i4>oJ»«r 

f(w?f  aiWou),  for  the  participation  and  gift  of  the  Holy  Ghost. — Lit.  of 

I  S.  Jamety  p.  63. 

Such,  then,  is  the  Liturgical  meaning  of  "  the  i(p6ha  of  God." 
Such  aljb,  without  doubt,  is  its  meaning  here.  For  if  it  be  not 
Jo,  and  we  are  to  accept  the  ordinary  tranjlation,  you  will  notice 
how  weak  and  vapid  the  Jcntence  becomes  ;  with  its  mild  begin- 
ning Jo  utterly  dijcordant  with  the  bold  Jignificance  of  the  other 
claujes. 

I  now  proceed  to  give  the  whole  pajjage  in  S.  Clement,  and 
will  then  point  out  what  jeem  to  me  to  be  the  points  of  contact 
between  it  and  the  Liturgies  : — 

Being  furniHied  with  the  viaticum  of  God,  and  feduIouHy  paying  attention 


Appendix  to  Liturgical  Rotations,  443 

to  His  words,  ye  were  enlarged  (lcrTjp*»ff-/uEV(«)  in  your  bowels,  and  His  PaJJion 
(ra  nta^fMna.  avrw)  'was  before  your  eyes.  Thus  peace  deep  and  foothing 
was  given  to  all,  and  an  infatiable  yearning  towards  the  performance  of  good 
deeds,  and  a  full  effujion  of  the  Holy  Spirit  was  upon  all :  and  being  full  of 
holy  counfel  in  good  confidence  (ftfoQvf^ia) ,  with  pious  truji  (viiroi6ri(rtx<;),you 
ftretched  forth  your  hands  to  the  Almighty  God  (I^ETEwars  t*;  x*'^P«f  V**  "^P'f 
To»  wavToxpaTopa  ©sov),  fupplicoting  Him  to  become  propitious  (txnui;),  if  at  all 
you  han)e  finned  in  ignorance  (e'te  oxovtej  fljuapTETs).  And  there  was  a  conteft 
to  you  both  by  day  and  by  night  in  behalf  of  all  the  brotherhood,  that  with 
mercy  and  confcience  (/ixet'  ixkoii  xat  a-xnii^a-itiii)  the  number  of  His  eleS  may 
be  faved.  Ye  were  fincere  and  without  offence  towards  each  other :  not 
mindful  of  injuries.  Allfedition  and  all  fchifm  was  an  abomination  to  you  j 
you  grieved  over  the  tranfgrejfions  {'na.fo.ifTooiJULa-n')  of  your  neighbours ;  you 
efteemed  their  deficiencies  your  own ;  you  were  without  repentance  in  the 
performance  of  all  good  nvorks,  being  ready  for  e'very  deed.  Being  adorned 
with  all-virtuous  and  reverential  converfation  (a-i^aa-fjiiai  iroXntia.')  ye  per- 
formed all  your  offices  (ira,rra  IweteXeTte)  in  the  fear  of  Him  :  the  injunftions 
and  commandments  of  the  Lord  were  written  on  the  breadth  of  your  heart. 
All  glory  and  enlargement  was  given  to  you,  and  fo  was  fulfilled  that  which 
is  written  : — "  My  beloved  did  eat  and  drink,  he  was  enlarged  and  waxed 
fat,  and  he  kicked."' — i  -S".  Clem.  ii.  iii. 

3^1?  ivere  enlarged  in  your  boivels  and  His  Tajfion  nvas  before  your  eyes — 
Is'TEpvio^iuEvot  ?T£  ToTj  (TwXayp^voif,  Koi  T«  waS^/AaT*  avTov  n  wpo  OifQaX/xSii  vf*Zr. 

How  was  the  Pafllon  of  the  LORD  before  the  eyes  of  the 
Corinthian  Chrijlians,  unlejs  in  the  Eucharijlic  reprejentation  of 
it  ?  He  does  not  Jay  in  a  general  way  "  the  TraSr,"  but  "  the 
TTadrifjuxTa,."  He  will  have  them  remember  tuv  ^coottoicov  auroV  wa- 
9nf/.aTcov,  Tov  (TUTT^piou  (TTau^ou^  xa)  Tou  6avarou,  k.  t.  A. — (^Lit.  of 
S.  yamesy  62.)  Keep  them  before  their  mind's  eye  here,  that 
hereafter  they  may  receive  the  reward  which  eye  hath  not  Jeen. 
This  gives  an  adequate  reajbn  for  their  being  ea-rs^vtr/jtEvoi  roTg 
o-TTXayxvoij,  which  otherwije  is  not  Jo  apparent.  Without  an 
Eucharijlic  application  the  phraje  Jeems  too  Jlrong  for  its  place. 
Between  the  kpo^ia  and  the  '^aQriixaTa.  we  can  well  underjland  its 
force  in  an  Eucharijlic  Jenje. 

Thus  (he  proceeds)  peace  deep  and  foothing  was  given  to  all — vjti»s  slffin 
Ba^ita,  xai  XtTTapa  Wtioro  nraa-u, 

"  Thus."  How  "  thus  ?"  Peace  could  not  be  given  by  the 
contemplation  of  the  PaJJion,  but  by  the  participation  in  it. 
Notice  the  hiatus.  The  knowledge  of  the  myjlery  (which  is 
Jupplied  by  the  Liturgy)  fills  this  hiatus  with  the  communion  of 
the  faithful,  to  which  S.  Clement  could  not  allude  before  the 
catechumens.  From  this  communion  flowed  the  peace  *'  deep 
and  Jbothing"  which  was  given  by  GOD. 

The  adje6lives  ^aSeTa  xa)  xiTrapa^  as  applied  to  peace, 
Jeemed  to  me  very  peculiar.  What  is  a  XiTra^a  slprivr]}  It 
appeared  as  though  the  terms  were  quoted  from  Jome  pajjage  in 


444  Appendix  to  Liturgical  Rotations. 

which  they  bore  a  peculiar  allujive  meaning.  The  term  Ai- 
TTafa  especially,  of  which,  perhaps,  the  literal  meaning  is  ^^fat,'' 
direSed  one's  mind  to  a  Jacrificial  conne6?ion  at  once.  So  I 
turned  with  confident  expedation  to  the  Liturgies,  thinking  that 
I  Jhould  certainly  find  the  original  uje  of  the  word  there.  I 
was  however  dijappointed.  I  do  not  think  that  the  word  occurs 
at  all  in  the  Liturgies  of  S.  James,  S.  Mark,  S.  Clement,  or  S. 
Bajil.  Can  you  give  me  any  clue  to  its  uje  anywhere  in  this 
Jenje?     The  words  may  be  noted  anyhow  for  future  Jearch. 

And  now  comes  the  really  Jlrong  part  of  the  quotation.  S. 
Clement,  after  mentioning  the  ardent  longing  {TroBoq  aicopea-TOi) 
for  good  deeds, — an  applicable  phraje  to  thoje  whoje  love  had 
been  kindled  by  the  reception  of  the  myjleries,  but  Jcarcely  fitting 
the  jbber  routine  of  daily  life, — proceeds  to  fay  that  a  "full 
effujion  (EKxu(ng)  of  the  HOLY  SPIRIT  was  (sylnro)  upon  all." 
At  once  we  turn  to  the  Invocation  of  the  HOLY  Ghost  in  the 
Liturgies,  and  here,  Jure  enough,  is  a  mojl  remarkable  circum- 
Jlance.  For  within  the  bounds  of  the  Invocation  and  the  Inter- 
cejjion,  which  are  appended  to  it  (about  three  pages),  occur  all 
the  principal  phrajes  and  more  than  all  the  leading  ideas  of  this 
pajjage  in  S.  Clement.  I  Jay  more  than  all  the  leading  ideas, 
for  the  Jubjlance  and  pojltion  of  theje  ideas  in  the  Epijlle  occur 
in  Juch  a  manner  that  they  might  almojl  do  duty  as  an  analyjis 
of  the  more  expanded  diftion  of  the  Liturgy  of  S.  James.  I 
am  convinced  that  the  one  paJJage  could  not  have  been  written 
without  an  acquaintance  with  the  other.  I  will  give  the  coinci- 
dent pajjages  in  the  Liturgy,  firjl  in  their  order:  — 

PrieJI  (repeats  thrice). — For  Thy  people  and  Thy  Church  fupplicate 
(ixiTiuoueri)  Thee. 

People. — Have  mercy  upon  us,  Lord  God,  Father  Almighty. 

Have  mercy  upon  us,  God  Almighty  (o  ©iJ?  o  TravToxpaToop). 

Have  mercy  upon  us,  O  GoD,  according  to  Thy  great  mercy  (eXeoj),  and 
fend  forth  upon  us,  and  upon  thefe  propofed  gifts  Tliy  all-holy  Spirit,  tlie 
Lord  and  life-giving;  (harer  of  the  throne  and  of  the  kingdom  with  Thee, 
God  and  Father,  and  Thine  only-begotten  Son,  confiibftantial  and  co-eter- 
nal, Who  fpake  in  the  Law  and  the  Prophets  and  Thy  New  Teftament, 
Who  defcendcd  in  the  form  of  a  dove  on  our  Lord  Jesus  Christ  in  the 
river  Jordan,  and  refted  on  Him,  who  delcended  upon  Thy  holy  Apoftles  in 
the  likenefs  of  fiery  tongues  in  the  upper  room  of  the  holy  and  glorious 
Sion,  at  the  day  of  Pentecoft  :  fend  donvn  the  fame  mofi  Holy  Ghoji,  Lord, 
upon  us,  and  upon  thefe  holy  and  propofed  gifts,  that  coming  upon  them 
with  His  holy,  and  good,  and  glorious  prefence,  He  may  hallow  and  make 
this  bread  the  holy  Body  of  Thy  Christ. 

People. — Amen. 

Prieji. — And  this  cup  the  precious  Blood  (^aXfjui  rlfun)  of  Thy  Christ. 

People. — Amen. 

PrieJl. — That  they  may  be  to  thofe  who  partake  of  them  for  remiflion  of 
fins  and  for  eternal  life,  for  fandification  of  fouls  and  hodiits,  for  bringing 


Appendix  to  Liturgical  Rotations.  445. 

forth  good  ivorksi  for  the  confirmation  of  Thy  Holy  Catholic  Church, 
which  Thou  haft  founded  upon  the  rock  of  faith,  that  the  gates  of  hell 
may  not  prevail  againft  it ;  freeing  it  from  all  herefy  andjcandals,  and  from 
them  that  work  wickednefs,  and  preferving  it  till  the  confummation  of  all 
things.  We  offer  them  alfo  to  Thee,  O  Lord,  for  Thy  holy  places,  which 
Thou  haft  glorified  by  the  divine  apparition  of  Thy  Christ,  and  by  the 
advent  of  Thine  all-holy  Spirit :  efpecially  for  the  glorious  Sion  the  Mother 
of  all  Churches.  And  for  Thy  holy  Catholic  Apoftolic  Church  throughout 
the  world.  Supply  it,  O  Lord,  even  now,  with  the  plentiful  gifts  of  the 
Holy  Ghost.  Remember  alfo,  O  Lord,  our  holy  fathers  and  brothers  in 
it,  and  the  biftiops.  .  .  .  Remember  alfo,  O  Lord,  every  city  and  region. 
.  .  .  Remember,  O  Lord,  Chriftians  voyaging,  .  .  .  our  fathers  and 
brethren.  Remember,  O  Lord,  the  fick.  .  .  .  Remember,  O  Lord,  every 
Chriftlan  foul  in  trouble  and  diftrefs.  .  .  .  Remember,  O  Lord,  all  for 
good  ;  hanje  pity.  Lord,  on  all ;  be  reconciled  to  all  of  us  (jrao-iv  ri/tciV  JiaXXa- 
joiflj)  ;  give  peace  to  the  multitude  of  Thy  people ;  dilfipate  fcandals ;  put 
an  end  to  wars ;  Jlay  the  rifmg  up  of  herefies  j  give  us  Thy  peace  and  Thy 
love,  O  God  our  Saviour.  .  .  .  Remember,  Lord,  them  that  bear  fruit, 
and  </o  j'ooi  i/^f^  in  Thy  holy  Churches.  .  .  .  Remember  alfo,  O  Lord, 
.  .  .  the  deacons  .  .  .  grant  them  blameleffhefs  of  life  .  .  .  that  they  may 
find  mercy  and  grace  with  all  Thy  faints  .  .  .  our  anceftors  and  fathers, 
patriarchs,  prophets,  and  e'very  juji  fpirit  made  perfeSl  in  the  faith  of  Thy 
Chriji.  Remember,  Lord,  the  God  of  the  fpirits  and  all  flelh,  the  ortho- 
dox whom  we  have  commemorated, yro/«  righteous  Abel  unto  this  day.  .  .  . 
And  direSl,  O  Lord,  in  peace  the  ends  of  our  lives,  fo  as  to  be  Chriftian  and 
well-pleafing  to  Thee  and  blamelefs ;  colle6ling  us  under  the  feet  of  Thine 
ele£i,  when  Thou  wilt,  and  as  Thou  wilt,  only  without  fhame  and  offence. 
Through,  &c. 

Deacon. — And  for  the  peace  and  ftability  of  the  whole  world,  .  .  .  and 
for  the  people  that  ftand  around,  and  for  all,  both  men  and  <women. 

People. — For  all,  both  men  and  njuomen. 

Prieji. — For  which  thing's  fake,  to  us,  alfo,  as  being  good  and  the  lover 
of  men. 

People. — Remit,  forgive,  pardon,  O  God,  our  offences,  voluntary  and  in- 
voluntary (to,  wa-fairrte/Mtra.  ■n/xZr,  to,  ixova-ia,  ra  aiuvmt),  in  deed  and  in  word, 
by  knovuledge  and  ignorance  j  by  night  and  by  day ;  in  mind  and  intention  j 
forgive  us  all,  as  being  good  and  the  lover  of  men. 

Prieji. — Through  the  grace,  and  pity,  and  love,  &c. — Lit.  of  S.  James, 
p.  52.    (Englifh.) 

There  are  very  many  points  of  contaS  here.  I  mark  the 
principal  ones  by  italics.  As  I  have  tranjcribed  both  the  paj- 
fages  at  length,  I  leave  the  comparison  to  yourfelf.  I  add  here 
the  Greek  of  part  of  the  pajfage  in  S.  Clement  in  parallel 
columns  with  the  correfponding  pajfage  in  the  Liturgy  : — 

Epistle.  Liturgy. 

Oi/Tooi  slpnv»   0aSe7a.  xa»  Xiffapa  IJe-  'O  yap  >.a.it  trov  Kttl  h  lxxX>j<n'<i  <roo  ixe- 

J'OTO  iraaiv  Kal  axop6<rT0f  TToSof  Eif  ayada-  revova-i  o"e.    .   .    EX£>)0"ov  nfAaf,  o  ©f  of  o 

TTotfay,  Kat  TrX^pnf  wveu/itaTOf  ayi'ou  lx;^t;<rif  TravToxpaToip  .  .     EXsniroy  rif/.at,  o  ©sof, 

Iwi  "rearrat  iyivero'  fxiffroi  rs  iiriaq  0ovXns  Kara  to  fJtiya  sXeof  rov  .   .   tii»  ci* 

Iv  dya6n  VfoQvfji.ia  /ttsr'  sva-t0ov(  irtiroidh-  Eipfl»»»  x.'^fta-ai   n^Tv.    .    .    .  iTriavra- 

a-saif  i^trtivars  raj  X6"p«S  i/ttajy  wpof  t.o»  ya>ynfjt.as  viro  tou{  irofaj  Taiv  ixXl»- 

TTavToxpaTopa   ©£oy  ixtTHuovTEC        T»»  a-ov Avsf,    a<p£i,    avyxx  - 


446  Appendix  to  Liturgical  Rotations. 

Epistle.  Liturgy. 

aJrov  tkitat    ytn<r6a,i   eirs    oxovtec  »)0"oy,  0  ©soj,  Ti   Ttafairrd/nara  r/nZv, 

huaprtrt,      'Ayiiv  ?y  vfMY  h f* b p a s  rs  Ta   iKOva-ta  rk   dxouj-»a'      to.  Iv  spytp 

xal  vuxTof  tifffp  wasTi?  Tflf  dJsX<J>OTHTOf,  xai    ^oyw,    Ta    Iv  yvoiff-sj  xa(    dyvoi'** 

stf  TO  e-iw^Sfrflaj  /[*et'  Ixeotif  xa»  o-mi£iS^-  rd  Iv  vuxtJ  xai  Iv  tifjtspa.,  x.  t.  X. 
ff-tJBC    Tov  dp{d/u.9y   TaJy    IxXexTiiov 
auTou  (  •  .  Iwj  ToTf  wapa7rTa)/t*ao-|», 

X.  T.  X.) 

This  jhows  many  of  the  verbal  coincidences.  Notice  the  ujes 
of  that  term  'ixsccg  in  the  Epijlle.  Surely  if  any  word  is  dif- 
tindly  and  emphatically  Liturgical  as  ujed  for  an  epithet  of  the 
Almighty,  this  is  ;  iKETsuEiVf  too,  and  o  TravTOK^arcop  0£Of 
literally  transferred.  The  entreaty,  too,  for  pardon  for  Jins  of 
ignorance  Jo  earnejlly  put  forth  in  the  Liturgy ;  here  it  is, — 
EiTe  anovTEi  riAiaf T£T£.  The  idea  of  the  independent  efficacy  of 
Jins  of  ignorance,  the  inherent  jinfulnejs  of  Jin,  I  mean,  inde- 
pendently of  the  mind  which  conceives  it,  is  not  Jo  Jlrongly  and 
plainly  taught  in  holy  Scripture  as  here.  Not  [o  plainly,  any- 
how, as  to  prevent  Pelagius  from  claiming  the  Jupport  of  Scrip- 
ture for  the  oppojite  doflrine.  But  in  the  Liturgy  forgiveneJ*s 
for  Juch  Jins  is  exclujively  implored  in  this  prayer,  and  in  the 
Epijlle  S.  Clement  alludes  to  Juch  alone  and  none  other.  This 
Jeems  to  me  very  Jlrong  evidence.  Then  in  both  the  Jame  key- 
note is  Jlruck  about  the  good  works.  In  both  the  fame  word, 
•^apaTTTUfjuiTa,  is  uJed  for  Jins.  In  both  herejy  and  fchijm  are 
earnejlly  deprecated.  In  both  eI^yiw  and  eXeo^.  In  both  the 
brotherhood  of  the  faithful  is  Jpecified  as  the  objeft  of  inter- 
cejjbry  prayer. 

There  was  a  conteft  to  you  both  by  day  and  night  in  behalf  of  all  the 
brotherhood. — £p.  of  S.  Clem. 

And  in  behalf  of  the  people  who  ftand  around,  and  in  behalf  of  all,  both 
men  and  women.  (People  refpond.)  In  behalf  of  all,  both  men  and 
women. — Liturgy  of  S.  James. 

Neither  is  it  without  fignificance  that  the  mention  of  Abel 
follows  both  pajfages.  In  the  Liturgy  memorial  is  made  of  him 
as  one  of  the  holy  dead.  In  the  Epijlle  his  facrifice  is  alluded 
to.  There  is,  therefore,  no  fimilarity  in  the  allujion.  Still  the 
fafl  is  noteworthy  in  combination  with  the  other  evidences,  I 
think. 

You  will  notice,  however,  that  I  have  emphajijed  Jbme  ex- 
prejjions  in  the  Liturgy  which  have  no  corresponding  rejem- 
blances  in  the  Epijlle,  e.g.  :  — 

Be  reconciled  to  all  of  us. 

Direft,  Lord,  in  peace  the  ends  of  our  lives,  fo  as  to  be  Chriftian  and 
well-plcafmg  to  Thee,  and  blamelefs. 

Every  juft  fpirit  made  perfect  in  the  faith  of  Thy  Christ. 


Appendix  to  Liturgical  Rotations,  447 

Now  in  explaining  the  reafon  for  my  underlining  thefe  ex- 
preJOTions,  I  am  happy  to  fay  that  I  have  it  in  my  power  to  call 
your  attention  to  a  faS  in  every  way  confirmatory  of  my  belief, 
that  thefe  direSions  of  S.  Clement  are  not  mere  hap-hazard 
moral  exhortations,  but  were  dejlgnedly  fo  worded  by  him  as  to 
recall  the  words  of  the  Liturgy  to  the  minds  of  the  faithful 
without  violating  the  Difciplina  Arcani.  And  the  additional 
reafon  for  my  believing  fo  is  this.  In  another  pajjage,  much 
later  in  the  Epijlle,  he  repeats  his  words  "  fupplicating  Him  to 
become  propitious,"  and  with  them  furnijhes  thefe  additional 
points  of  identity  with  the  fame  pajjage  in  the  Liturgy.  Here 
is  the  fentence  : — 

Let  us  then  remove  this  (fedition)  fpeedily ;  and  let  us  fall  down  before 
the  Lord  and  weep,  fupplicating  Him  that  becoming  propitious  He  may  be 
reconciled  to  us,  and  may  reinftate  us  in  the  reverend  (trefxwy)  and  holy  courfe 
of  brotherly  love  (iKSTevovret  aurov  ovu^  Txeib;  yevajWEVoj  iTrixaraXXayv  Vfjiiv,  Kot 
Birl  TW  <rsf/,mv  rsf  <|>«XaJeX<f)iaj  vfioov  aynv  aymym  anoKarita-Tria-ri  rifxaq) 

Many  gates  then  being  opened,  this  gate  in  righteouihefs  is  the  gate  in 
Christ,  at  which  bleffed  are  all  they  who  enter,  and  luho  direSt  their  --way 
in  holinefs  and  righteoufnefs  bringing  all  their  ivork  to  its  end  ivithout  con- 
jujion  (h  ?  fxcLKafMi  ol  £i«x9(WTEf,  Kai  KarevBuvnrti  tw  voftUn  avrSn  a  i^'Umri  xai 
iixaioevvn,  drafa^ui  wavra  IwjtsXoi/vte;). 

Here  we  have,  befides  the  "fupplicating  Him,  &c."  the 
**  Be  reconciled  to  all  ofui."  In  the  Liturgy,  Traa-iv  rtfiTv  ^lax- 
\ayy\6s'.  in  the  Epijlle,  o'kuq  Ik  ysv.  k^riKaraWayvi  yj/aTv. 
Surely  this  is  a  very  remarkable  refemblance ;  the  more  remark- 
able, as  it  feems  to  me,  becaufe  they  are  both  entirely  at  one  in 
regarding  the  reconciliation  of  GOD  and  man  in  a  different 
afpefi  from  that  of  S.  Paul.  I  do  not  mean,  of  courfe,  that  the 
doSrine  of  the  one  is  at  variance  with  that  of  the  other,  but  that 
the  manner  of  approaching  it  is  peculiar  to  the  Liturgies  and  to 
this  Epijlle  of  S.  Clement.  Exception  has  even  been  taken  to 
the  Clementine  Liturgy  becaufe  it  alfo  views  the  reconciliation 
from  this  point  of  view.  Here  are  the  words  of  the  Clementine 
Liturgy  :— 

That  all  who  fhall  partake  of  it  (Thy  blood)  may  ...  be  filled  with  the 
Holy  Ghost,  may  be  made  worthy  of  Thy  Christ,  and  may  obtain 
everlafting  life :  Thou,  O  Lord  Almighty,  being  reconciled  (jutTaXXayln- 
Tof)  to  them. — Lit.  of  S.  Clement. 

And  again,  Jlill  more  Jlrongly  : — 

The  Prieft  (was  pleafed)  to  be  Himfelf  the  facrifice ;  the  Shepherd  a 
(heep ;  to  appeafe  Thee  His  God  and  Father,  to  reconcile  Thee  to  the 
world  (tw  jtoo-|t*«  xar^Wut^s)  and  deliver  all  men  from  the  impending  wrath. — 
Lit.  ofS'.  Clement. 


44 8  Appendix  to  Liturgical  Rotations. 

"  Be  ye  reconciled  to  GOD,"  fays  S.  Paul,  (2  Cor.  v.  20.) 

**  Be  Thou  reconciled  to  us,"  Jays  the  Liturgy  of  S.  James, 
agreeing  with  the  Clementine  Liturgies. 

"  That  being  propitious.  He  may  be  reconciled  to  us,"  Jays 
the  Epijlle  of  S.  Clement,  following  the  Liturgies. 

People  might  have  attacked  the  claim  of  the  Liturgies  to 
Apojlolic  antiquity  perhaps,  alleging  the  peculiarity  of  this 
phraje.  No  one,  however,  doubts  the  Apojlolic  antiquity  of  S. 
Clement's  Epijlle,  which  contains  the  identical  phraje.  Its  uje, 
therefore,  Jupplies  a  Jlrong  argument  to  our  Jlde. 

In  the  next  place  this  pajjage  in  S.  Clement's  Epijlle  Jupplies 
us  with  the  phraje  : — 

Who  dire6t  their  way  (xaTEufiyvovrsf,  &c.)  In  holinefs  and  righteoufnefs, 
bringing  all  their  work  to  its  end  without  confufion. — Ep.  ofS.  Clem,  xlviii. 

Seeing  this,  I  have  underlined  the  Jentence  in  the  above  paf-^ 
Jage  of  the  Liturgy  of  S.  James  running  thus  : — 

And  direft  (xartufluvoy),  LoRD,  O  LoRD,  in  peace  the  ends  of  our  lives,  fo 
as  to  be  Chriftian  and  well-pleafing  to  Thee,  &c. 

I  have  aljb  underlined  the  words,  "  The  precious  Bloody^ 
{aiiJLai  Tt/Mov.)  I  did  fo  becaufe  the  word  rl/xtov  is  the  regular 
acknowledged  Liturgical  word  for  the  Blood  of  the  SAVIOUR. 
I  do  not,  of  courfe,  mean  that  it  is  not  ujed  in  Scripture  aljb ; 
but  that  it  has  been  Jo  thoroughly  adopted  into  the  Liturgies 
that  it  is  difficult  to  find  a  page  (in  the  Anaphoras,  anyhow) 
without  it.  So  much  Jo  indeed,  that,  to  any  one  converjant  with 
the  Liturgies,  the  bare  mention  of  the  word  calls  up  a  hojl  of 
Eucharijlic  ajjbciations.  Now  S.  Clement  does  ufe  the  word, 
and,  as  it  Jeems  to  me,  throws  the  whole  force  of  his  exhorta- 
tion into  it  alone.  He  tells  the  Corinthians  to  look  not  merely 
*•  to  the  Precious  Blood,"  but  "  to  the  Blood  how  precious  it 
is."  This  occurs  three  pages  after  the  firjl  paJJage  which  I 
quoted  (chap,  ii.)  The  paJJage  which  I  now  give  is  in  Chapter 
vii. 

Let  us  gaze  earneftly  on  the  Blood  of  Christ,  and  behold  ho^  trecious 
(rlfuot)  to  God  is  His  Blood,  which,  being  ftied  (IxxvBii)  for  our  falvation, 
obtained  the  grace  of  repentance  for  all  the  world.'*— 1  S.  Clem.  vii. 

To  me  it  fccms  as  if  S.  Clement  here  took  it  forjgranted  that 
the  Corinthians  were  converjant  with  the  term  "  precious  Blood," 
and  that  he  only  had  to  remind  them  how  precious  it  was.  The 
pajfage  fcemed  to  mc  worth  noting.  My  idea  may  be  fanciful, 
perhaps.     I  do  not  injijl  upon  it,  nor  put  the  pajQTage  on  a  level 


Appendix  to  Liturgical  Rotations.  449, 

with  the  other  quotations.  Yet  the  Eucharijlic  origin  of  the 
pajjage  receives  jlrange  jupport  from  a  remarkable  Jentence  in 
the  Firjl  Epijlle  of  S.  Peter  (i.  19).  There,  too,  is  mention 
made  of  the  Ttf^iov  alfA,a. 

(Ye  know  that  ye  were  redeemed)  ivit/t  the  precious  Blood  (rifAlai  aHfjiari) 
of  Christ,  as  of  a  Iamb  without  blemifti  and  without  fpot. — i  Pet.  i.  19. 

If  there  be  Liturgical  quotations  in  the  Epijlles  of  S.  Peter, 
we  /hould  naturally  look  for  their  originals  in  the  Liturgy  of  S. 
Mark.  Nor  do  we  turn  in  vain,  as  it  jeems  to  me,  for  the 
origin  of  the  pajjage  in  which  this  expreJO[ion  occurs.  It  is  in 
the  Prayer  of  the  Priejl,  immediately  preceding  the  SanSfa 
SanSfisy  from  which  it  evidently  takes  its  whole  tone.  I  will 
tranjcribe  the  two  pajflfages  in  parallel  columns. 


Liturgy  of  S.  Mark,  p.  27. 

God  of  light,  Father  of  life,  Au- 
thor of  grace,  Framer  of  the  worlds 
.  .  ,  who  giveft  to  the  weakhearted 
(IXiyo-^iiXOii)  who  truft  in  Thee  thofe 
things  into  luhich  the  angels  dejire  to 
look  j  who  haft  raifed  us  from  the 
abyfs  to  light,  haft  given  us  life  from 
death  .  .  .  illuminate  the  eyes  of  our 
underftanding  by  the  vifitation  of 
Thy  Holy  Spirit,  that  we  may 
without  condemnation  (ajtaTaxpiToof) 
partake  of  this  immortal  and  hea- 
venly food :  and  fanftify  us  wholly, 
foul,  body,  and  fpirit  (quoted  in  i 
Thefs.  V.  23,  which  paflage  alfo 
borrows  the  term  Ixiyo^vxpi,  from 
above  ;  fee  i  Thefs.  v.  14.),  that  with 
Thy  holy  difciples  and  apoftles  we 
may  fay  to  Thee  this  prayer.  Our 
Father,  &c.,  and  make  us  worthy,  O 
Lord,  and  Lover  of  men,  with  bold- 
nefs,  without  condemnation  (axara- 
xpiTMc),  iJuith  a  pure  heart  (!»  KaQapa 
(tapjj'a),  with  an  enlightened  foul, 
with  a  countenance  that  needeth  not 
to  be  afhamed,  with  hallowed  lips  to 
dare  to  call  upon  Thee  (lirMaXeio-dai «), 
our  Holy  God  and  Father,  8cc.  (Then 
follow  the  Embolifmus  and  Prayer 
of  Intenfe  Adoration,  in  which  is 
this  petition): — Enlighten  our  foul 
with  the  raysof  Thy  Holy  Spirit, 
that  we,  being  filled  with  knowledge 
of  Thee,  may  worthily  participate  in 
the  gocd  things  that  are  fet  before 
us,  thefpotlefs  Body  and  precious  Blood 


I  Pet.  i.  12. 

Unto  whom  it  was  revealed  that 
not  unto  themfelves  but  unto  us  they 
did  minifter  the  things  which  are  now 
reported  (avDyylXJi)  unto  you  by  them 
that  have  preached  the  Gofpel  unto 
you  (rajy  ivayysXta-afjievKy  vfjca^)  with 
the  Holy  Ghost  fent  down  from 
heaven  (Iv  mevfji^ri  iyiai  ivoa-rciXim 
aii  oupavou  ;  compare  the  Invocation 
in  the  Liturgy,  l^ama-rftXov  i^  v-^olt 
roZ  ayiov  a-ov  to  mtijfjt.a,  to  Syjov,  x.t.X.)  ; 
into  -which  things  the  angels  dejire  to 
look.  Wherefore  gird  up  the  loins 
of  your  mind,  be  fober  (vrx^arrti:),  and 
hope  to  the  end  (TeXstajf,  however) 
for  the  grace  which  is  borne  to  you 
in  the  revelation  of  Jesus  Christ  : 
as  children  of  obedience  not  faftiion- 
ing  yourfelves  according  to  the  for- 
mer lufts  in  your  ignorance,  but  as 
He  who  called  you  is  holy  (Kara,  tw 
Kaxia-arra  vfiat  ayiov),  fo  be  ye  holy  in 
all  your  conduft  :  becaufe  it  is  ivrit- 
ten,  "  Be  ye  holy,  for  I  am  holy''^  (oy»o* 
ystea-Qs,  orj  iya  aytoi  ei/x().  And  ifye 
call  on  the  Father  (varefa,  lmKa\e~<r8e) , 
who  without  refpeft  of  perfons  judg- 
eth  according  to  every  man's  work  ; 
pafs  your  time  in  fearj  knowing 
that  not  with  corruptible  things,  with 
filver  or  gold,  ye  were  redeemed  from 
your  vain  conduft  received  by  tradi- 
tion from  your  fathers,  but  nuith  pre- 
cious blood  as  of  the  lamb  "without 
blemijb  and -without  fpot,  even  Chrijl; 
who  was  foreordained,  indeed  before 


G  G 


450  appendix  to  Liturgical  Rotations. 

Liturgy  of  S.  Mark.  i  Pet.  I.  la. 

of  Thine  Only-begotten  Son,  our  Lord  the  foundation  of  the  world,  but 
and  Saviour  Jefus  Chriji.  .  .  .  Holy,  was  manifefted  in  thefe  laft  times  for 
high,  tremendous  Lord,  who  refteth  you,  who  by  Him  believe  in  God 
in  the  holies ;  fanftify  us,  Lord,  by  who  raifed  Him  from  the  dead  and 
the  word  of  Thy  grace,  and  the  vifi-  gave  Him  glory,  fo  that  your  faith 
tation  of  Thy  moft  Holy  Spirit.  and  hope  might  be  in  GoD,  having 
For  Thou,  Lord,  didjl  fay,  "  Be  ye  purified  (iJyvixoTEf)  your  fouls  in  the 
holy,  for  I  am  holy"  (aym  ia-sa-Bt,  ort  obedience  of  the  truth  through  the 
iyv  aytoi  eijui).  .  .  .  Holy  things  for  Spirit  unto  unfeigned  love  of  the 
holy  perfons. — Lit.  of  S.  Mark, z 5.         brethren   (si?  <|>(XttJix<j)i'ay  awwoKpiToy)  : 

[in  the  next  page  of  the  Liturgy 
there  occurs  the  prayer,  "  Grant  to 
us  the  communion  of  the  holy  Body 
and  precious  Blood,  il;  dyavny  iwrti- 
npiTov] ,  nxjith  a  pure  heart  (Ix  KaSafaj 
jtapJi'ttf)  love  one  another  fervently 
(IxTevSf). — I  Pet.  i.  12 — 22. 

This  IS  the  only  pajjage  in  the  New  Tejlament  in  which  the 
exprejjion  Tifxiov  alfji,a  occurs,  and  it  Jeems  to  me  to  be 
borrowed  from  the  Liturgy  above  quoted.  Any  critical  eye  will 
J*ee  that  if  either  quotes  from  the  other,  it  is  the  Liturgy  which 
is  quoted,  and  not  the  Epijlle  of  S.  Peter.  That  quoted  Jpeech, 
**  Be  ye  holy,  &c."  {ko-eaQe,  Lit.,  ysvsa-Osy  S.  Peter),  challenges 
attention.  Is  it  pojjible  that  it  is  a  Jaying  of  our  LORD  (in  the 
words  of  Leviticus)  which  has  been  preferved  in  the  Liturgies, 
but  not  in  the  New  Tejlament  ?  S.  Peter  introduces  it  with, 
AioTi  ysy^aTTTai.  The  Liturgy  of  S.  Mark  and  that  of 
S.  James  (p.  59)  introduce  it  with,  1,1  y«f  uTraq,  ^ea-Trora. 
You  will  objerve  many  other  interejling  points  about  the  two 
paj[)ages ;  especially,  perhaps,  the  yearning  of  the  angels  after 
the  ^taxovla  of  the  m3'Jleries,  which  Jeems  to  Jlrike  the  very  note 
of  the  ancient  Gallican  MiJJa  : — "  Nulla  vox  angelorum,  niji 
forte  laudare  nos  pojfunt,  qui  adeje  nobis  pojfenty  quum  Filii  tui 
diledijjlmi  corpus  Jacramus  et  Janguinem." — [Reichenau  MS. 
p.  12.) 

For  theje  reajbns,  I  have  thought  the  pajfage  in  S.  Clement 
about  the  ti/jliov  aJ/xa  worth  indicating,  following,  as  it  does, 
in  the  wake  of  the  pajjage  which  Jeems  to  allude  to  the  Invo- 
cation. 

Another  exprejjion  I  have  underlined  in  the  long  paJJage 
which  I  tranfcribed  from  the  Liturgy  of  S.  James.    It  is  this  : — 

Every  jujlfpirit  made  ferfeSl  in  the  faith  of  Thy  Chriji. 

There  is  a  certain  rejemblance,  Jlight  indeed,  but  Jlill  a  rejem- 
blance  not  to  be  altogether  pajjed  over  perhaps,  between  this 
and  a  /entence  in  the  chapter  immediately  following  the  Jecond 


Appendix  to  Liturgical  Rotations.  45 1 

paflage  in  S.  Clement,  which  I  quoted  as  containing  the  ^^e<a5, 
&c.  (chap,  xlviii.)  Here  are  the  two.  I  give  the  Liturgy 
firjl: — 

That  they  majr  find  merqr  and  grace  with  all  Thy  faints  that  have  been 
luell-pleajing  to  "Thee  (a-ot  tlaptaTna-ayran),  from  one  generation  to  another  fince 
the  beginning  of  the  world, — our  anceftors,  and  fathers,  patriarchs,  pro- 
phets, ,  .  .  holy  perfons,  and  every  juft  fpirit  made  perfeSi  in  the  faith  of 
Thy  Chrtjt  (xai  wavrof  imxifJuiTOt  ^txai'su  it  itivru  roZ  Xp»9-Tou  <rou  TETEXEia/jUEysu). — 
Lit.  of  S.  James,  p.  54. 

In  love  all  the  eleii  of  God  ivere  made  perfeSi  (Iv  rn  iyain  iTsXtKwflinrav  wivref 
ol  IxXsxToJ  Toy  ©EoD) .  Apart  from  love  nothing  is  nuell-pleajing  to  God  (ouJs» 
evapsiTTw  la-Tiv  tm  ©eS).  In  love  the  Mafter  took  us  to  Himfelf :  on  account  of 
the  love  which  He  had  towards  us  Jesus  Christ  our  Lord  gave  His  Blood 
for  us  by  God's  will,  and  His  Flelh  for  our  flefli,  and  His  foul  {•^'U/rii)  for 
our  fouls. — 1  Clem.  xxix. 

In  the  firJl  of  the  two  pajjages  which  I  quoted  from  S.  Cle- 
ment (Jee  above,  p.  443),  there  is  a  phraje  which  I  have  under- 
lined as  appearing  to  court  attention: — 

You  ftretched  forth  your  hands  to  the  Almighty  GoD. 

'E^srtlran  T«f  X^'P**  ^f***  ""fof  '»''*  wavTOXparep*  ©£»». — £p,  of  S,  Clem,  il. 

Now,  is  this  an  allujion  to  any  definite  aSion  ?  Does  it  refer 
to  any  ritual  deed  of  the  faithful,  any  Jlretching  forth  of  the 
hands  of  the  worjhippers  in  the  oblation  to  the  "  mercy-Jeat  of 
the  holy  Temple  ? "  And  here  I  ajk  a  quejlion  with  the  greatejl 
diffidence.  In  the  Liturgy  of  S.  Mark  (p.  22,  Eng.),  in  the 
middle  of  the  Words  of  Injlitution  occurs  the  cry  of  the  deacon, 
sKTEivaTE.     Here  is  the  pajjage  : — 

He  diftributed  to  His  holy  and  blefTed  difciples  and  apofUes,  faying,  Take, 
eat. 

Deacon. — ixrtnart. 

Prieji. — For  this  is  My  Body  which  is  broken  for  you,  and  diftributed  for 
the  remiflion  of  fins. 

Choir. — Amen. 

Prieji. — Likewife  alfo  the  cup  after  fupper,  having  taken  and  mingled 
with  wine  and  water,  and  looking  up  to  heaven  to  Thee,  His  own  Father, 
our  God,  and  the  God  of  all,  He  gave  thanks,  He  blefled.  He  filled  with 
the  Holy  Ghost,  He  diftributed  it  to  His  holy  and  bleifed  apoftles  and 
difciples,  faying.  Drink  ye  all  of  this. 

Deacon. — ^Et«  iKrtivnTt. 

Prieji. — This  is  My  Blood  of  the  New  Teftament  which  is  flied  and  dif- 
tributed for  you  and  for  many,  for  the  remiftion  of  fins. 

People. — Amen. 

Prieji. — Do  this  in  remembrance,  &c. 

The  word  occurs  twice :  in  the  firjl  place  for  the  Body,  and  in 
the  Jecond  place  for  the  Blood.  Now,  the  word  EXTBivars  is  ujually 
rendered,  "  Pray  earnejllyy^  as  though  identical  with  tKrEvug  £<V«- 


452  Appendix  to  Liturgical  Rotations. 

IMiv.  Is  there  jufficient  authority  for  this,  ]b  Jlrong  as  to  exclude 
the  hypothejis  that  the  original  meaning  of  the  word,  as  here 
ujed,  was,  **  Stretch  forth  your  hands?"  Surely  this  would  be 
very  appojite.  No  prayer  (Jlriftly  Jpeaking)  is  being  offered  to 
God.  While  the  central  aft  of  the  "tremendous  jacriiice"  is 
being  performed  in  the  Jight  of  GOD  and  of  the  faithful,  Jurely 
their  participation  in  the  afl  with  the  priejl  would  be  more  aptly 
Jignified  by  the  lifting  of  holy  hands,  than  by  private  prayer, 
which  in  this  one  place  of  all  others  would  perhaps  be  almojl 
Jlighting  to  God's  Majejly.  Nor  is  this  idea,  I  think,  alto- 
gether without  fupport.  S.  Paul,  in  the  Firjl  Epijlle  to 
Timothy  (ii.  8),  alludes  to  the  "lifting  of  holy  hands"  by 
the  men.  as  dijlinguijhed  from  the  women  of  the  congregation. 
In  verje  i  he  has  been  giving  direftions  for  the  order  of  the  Li- 
turgy, bajing  them  on  the  Incarnation  of  CHRIST  and  His  poji- 
tion  as  Mediator ;  and,  in  verJe  8,  he  concludes  his  addrejs  by 
faying :— 

I  wi/h,  therefore,  that  the  men  (Wc  avJ(>af)  fhould  pray  everywhere,  lifting 
up  holy  (i<riov{)  hands,  without  wrath  and  doubting.  In  like  manner  alfo, 
that  the  women  adorn  themfelves,  &c. — i  Tim.  ii.  8. 

So  aljb  S.  Athanajius,  fpeaking  of  the  prayer  for  the  Em- 
peror in  the  Liturgy : — 

1u  K  dEs<(>iX(0^aTC  0a0-(Xiu  ttou  tou;  Xdoi);  ay  ^deXc;  IxTsTyai  ra-f  x,^~pa(  Kal 
iv^aaiai  wspi  <rov. — Athanas.  Apol.  ad  Imp.  Conjiant.  chap.  xvi. 

Dionyjius,  Bijhop  of  Alexandria,  jpeaks  of  a  man — 

XiTpa;  lit  ii^oXb;^^  T?f  kyiaz  Tpo<|>>if  irportivavTo,. — Ad  Xyflrum  Rom.  (^Eufeb.  vii. 
9) 

Though  this  certainly  refers  more  to  the  aff  of  reception.  In 
the  Liturgy  of  S.  James  the  phraje  is  ufed  of  GOD  in  the  afi  of 
blejOTing :— 

— lit.  ofS.  James,  p-  71.  (Greek.) 

So  that  certainly  the  Liturgies  are  familiar  with  the  ordinary 
uje  of  the  verb  e*T£/v«jv,  and  aSually  do  ufe  it  with  the  iden- 
tical Jubjlantive  t>)v  %£?(>«,  in  the  Jenfe  of  aftual  phyjlcal  exten- 
sion. But,  excluding  this  pajjage  which  I  am  conjidering  from 
the  argument,  I  do  not  think  that  they  ufe  the  verb  anywhere 
in  the  metaphorical  Jenfe  of  mental  prayer,  do  they?  The 
adverb  mtevs)?  they  do  in  connexion  with  £<V<u/(xfv,  J£»6w/a£v, 
&c.     So  does  S.  Clement  and  other  early  Fathers  often  enough. 


Appendix  to  Liturgical  Rotations.  453 

But  I  do  not  think  that  they,  any  more  than  the  Liturgies,  (I 
Jpeak  under  corredion,)  uje  s/cTEivEtv  tojignify  intenje  adoration. 
It  may  at  a  later  (Jlightly  later  perhaps)  period  have  acquired 
that  meaning ;  your  acquaintance  with  the  early  writings  may 
Jupply  you  with  proofs  that  this  was  the  caje,  which  have  ejcaped 
my  notice  :  but  even  if  this  be  the  caje,  does  it  utterly  cancel 
the  pojjibility  that  the  firjl  meaning  of  iicTelvaTSf  as  introduced 
into  the  Liturgies,  was,  "Stretch  forth  your  hands  ?"  jignifying 
in  faft,  to  uje  theje  words  of  S.  Clement,  *'  Stretch  forth  your 
"  hands  to  the  Almighty  GOD,  Jupplicating  Him  to  become 
**  propitious,  and  "  (as  the  Liturgies  would  phraje  it)  *'  to  forgive 
"  your  Jins  and  the  ignorances  of  the  people." 

It  is  remarkable,  too,  that  the  idea  of  holinefs  is  almojl  inva- 
riably ajOTociated  with  this  lifting  of  the  hands  to  GOD.  Con- 
jldering  the  earnejlnejs  of  the  prayers  for  holinejs,  purification, 
jandiification,  &c.  in  the  Liturgies,  and  the  Jlncere  belief  that 
theJe  were  imparted  by  the  Eucharijl,  this  circumjlance  jeems 
Jignificant.  The  phrajes  indicating  purification  dujler  ejpecially 
thick  around  the  kuTzivarE  of  the  Liturgy.  So  aljb  in  the  paf- 
jage  quoted  from  S.  Paul,  "lifting  up  holy  hands."  So,  with 
peculiar  emphajis,  in  a  pajflfage  in  Chap.  xxix.  of  S.  Clement's 
Epijlle,  which  I  Jubjoin  : — 

Let  us  come  to  Him  then  in  holinefs  (ia-ivrrm)  of  foul,  lifting  up  pure  and 
undefiled  hands  to  Him  (iyvaf  xal  aiuiavreuf  p^sTpa?  a'povTSj  Trpof  ftiroy)  ;  loving  ouj 
gracious  and  merciful  (l7n£»x«  %aX  via-'n\a.yxy(rt)  Father,  who  has  made  us 
to  partake  of  His  election  (IxXoygj).  .  .  .  Being,  therefore,  a  part  (;UEpof)  of 
the  Holy  One  (aylov),  let  us  do  all  the  things  of  the  fandification  (mtriiriufxa 
Ta  ToD  ayiaa-fAOV  wavra),  &C. —  I  Clem.  Xxix. 

I  recoiled?  a  pajjage  in  Tertullian's  "  De  Baptijmo  "  which 
Juggejls  the  fame  idea.  I  have  not  the  book  at  hand,  and  [o 
can  only  quote  from  memory,  trujling  to  you  to  correft  me  if  I 
mijquote.  I  do  not  think  that  I  Jhall,  however,  as  the  paJJage 
made  a  deep  imprejjion  upon  me  at  the  time.  Speaking  of 
thofe  who  have  jujl  been  baptized  (and  confirmed)  he  pro- 
ceeds : — " 

Igitur  benediai  quos  gratia  Dei  expeftat,  quum  de  illo  fanfliflimo  lavacro 
novi  natalis  afcendltis,  et  primas  manus  apud  matrem  (fc.  ecclefiam)  cumfra- 
tribus  aperitis ;  petite  de  Patre,  petite  de  Domino,  peculia,  gratias,  diltribu- 
tiones  charifmatum  (is  this  the  x«P"^ I" »''<>"'  '^"^^  of  S.  Mark's  Liturgy  ?) 
fubjiciente,  Petite  et  accipietis,  inquit.— Tifr/w//.  De  Bapt.fub  fine. 

This  looks  to  me  very  like  an  indication  of  the  firjl  com- 
munion, by  an  allufion  to  the  vijible  aS  of  participation  in  the 
facrifice  by  the  lay  communicant. 

The  note  in  the  Benedidine  edition  referred  to  an  exprejOion 


454  Appendix  to  Liturgical  Rotations. 

in  the  "  De  Idololatria," — "  AttoUere  ad  Deum  Patrem  nanus." 
I  Jhould  like  to  fee  that  pajflfage. 

There  is  aljb  a  pajjage  in  S.  Cyprian  which  quotes  PJalra 
cxli.  2,  as  applying  to  the  Eucharijl : — 

Et  iterum  in  Pfalmis,  Allevaio  manuum  mearum  facrtficium  vej^ertinum. 
Nos  autera  refurreftionem  Domini  mane  celebramus. — S.  Cyprian  ad 
Cacilianum,  i6,  end. 

And,  unlejs  I  am  mijlaken,  the  pojlure  was  aSually  prescribed 
from  immemorial  antiquity  by  the  Sarum  Ufe  among  ourjelves. 

Yet  the  idea  of  jlretching  forth  the  hands  in  prayer  is  too 
general  to  build  upon.  It  is  difficult  to  jay  that  when  the  Fathers 
jpeak  of  it  they  indicate  this  particular  extenjion  at  the  time  of 
conjecration.  But  we  may  fafely  Jay,  I  think,  that  the  afl  was 
fuffidently  familiar  to  all  to  allow  of  its  being  enjoined  by  the 
jimple  sKTsivaTs;  and,  furthermore,  that  S.  Clement's  words 
jeem  dijlin^lly  to  indicate  an  extenjion  at  juch  a  moment. 

It  may  be  aljb  worth  noting  that  in  S.  Mark's  Liturgy 
nearly  all  the  exclamations  of  the  Deacon  are  pojlural,  or  merely 
give  notice  of  a  prayer,  which  follows  immediately ;  and  that  if 
this  EXTeivaTE  does  refer  to  mental  prayer,  it  is  an  exception  to  . 
the  meaning  of  all  the  rejl.  The  word  **pray"  {Tr^oa-su^aade)  jeems  ,\ 
at  firjl  Jight  an  exception.  It  is,  however,  feen  (in  page  31, 
Greek)  to  be  equivalent  to  "  jland  up  for  prayer,"  (Itt)  Tr^oaeuxh 
o-ToOnTey)  when  not  jimply  introduftory.     It  comes  in  thus  : — 

Deacon. — Stand  up  for  prayer. 
Prieji. — Peace  be  to  all. 
Deacon. — Pray. 

Here  are  the  Deacon's  exclamations  in  the  Liturgy : — 

Before  the  Anaphora. — Pray — Pray  for  the  King — Pray  for  the  Pope  and 
Bifhop — Stand  for  Prayer — Stand  up — For  prayer — For  Prayer — Stand,  let 
us  hear  the  Holy  Gofpel — Begin— Look,  left  any  of  the  Catechumens — 
Kils  one  another — Stand  to  make  your  offerings  according  to  your  order — 
Stand  for  prayer — Pray  for  them  that  offer  (the  prayer  follows)  — 

Anaphora. — Sir,  pray  for  a  blefTmg — Ye  that  are  fitting,  ftand  up — To 
the  Eaft — Jx-nfraTi — Iri  IxtijWti — Come  down,  ye  Deacons — Pray — Bow  your 
heads  to  Jesus— With  the  fear  of  God— Pray— Stand  for  Prayer— Pray — 
Depart  in  peace. 

Now  read  the  jentence  in  S.  Clement  with  this  meaning 
attached  to  the  exT£j'vaT£,  and  jee  what  light  is  thrown  upon  it. 

A  full  efFufion  of  the  Holy  Spirit  was  upon  all,  and  being  full  of  holy 
counfcl  in  good  readinefs,  with  pious  truft  you  ftretched  forth  your  hands  to 
the  Almighty  God,  fupplicating  Him  to  become  propitious  if  yc  have 
finned  in  ignorance. 


Appendix  to  Liturgical  Rotations,  455 

This  is  one  of  thoje  pajjages  in  which  the  words  of  Mr. 
Palmer  recur  ]b  forcibly  to  one's  mind : — "  It  is  impojjible  to 
"  perufe  the  notices  Jupplied  by  the  Fathers,  without  perceiving 
"  that  the  baptized  Chrijlians  were  Juppojed  to  be  familiar  with 
"  every  part  of  the  Jervice  ;  and  continual  allujions  are  made  to 
"  various  particulars  as  well  known,  which  it  would  be  impof- 
"  jible  to  explain,  except  by  referring  to  the  Liturgies  Jlill  ex- 
"  tant." — Orig.  Lit.  p.  9. 

I  will  now  refer  you  to  a  pajjage  in  another  Apojlolic  Father, 
— S.  POLYCARP.  After  giving  particular  diredions,  towards 
the  cloje  of  his  Epijlle,  rejpeding  the  conduS  to  be  adopted  by 
the  Philippians  towards  the  priejl  Valens,  who  had  mijcondufted 
himjelf,  he  proceeds,  in  Chapter  xii,  to  pray  for  them,  and  then 
to  direfl  them  how  to  pray  for  others.     Theje  are  his  words  : — 

But  the  God  and  Father  of  our  Lord  Jesus  Christ  and  the  Eternal 
High  Prieft  Himfelf,  Jesus  Christ  the  Son  of  God,  build  you  up  in  faith 
and  in  truth,  and  in  all  gentlenefs,  and  without  anger,  and  in  patience,  and 
long-fufFering,  and  endurance,  and  chaftity ;  and  give  you  a  lot  and  part 
among  His  faints  (det  vobis  fortem  et  partem  inter  lanftos  fuos),  and  to  us 
together  with  you  and  all  who  are  under  Heaven,  who  ftiall  believe  in  our 
Lord  Jesus  Christ  and  in  His  Father  who  raifed  Him  from  the  dead. 
Fray  for  all  the  faints.  Pray  alfo  for  kings,  and  ponvers,  and  princes  ;  and 
for  thofe  <who  per fe  cute  you  and  hate  you;  and  for  the  enemies  of  the  crofs  ; 
that  your  fruit  may  be  manifeft  in  all,  that  ye  may  be  perfeft  in  Him. — Ep. 
of  S.  Poly  carp,  ch.  xii. 

The  original  Greek  of  this  chapter  is  lojl.  It  bears  every 
appearance  of  Liturgical  allujion.  That  exprejjlon,  "  give  you  a 
lot  and  part  among  His  Jaints,"  is  found  in  a  prayer  near  the 
end  of  the  Liturgy  of  S.  James,  immediately  after  the  Com- 
munion of  the  Faithful. 

God,  Who  through  Thy  great  and  ineffable  love  to  man  didft  con- 
defcend  to  the  weaknefs  of  Thy  fervants,  and  haft  vouchfafed  that  we  fhould 
partake  of  this  heavenly  Table,  condemn  us  not  in  the  participation  of  Thy 
fpotlefs  myfteries,  but  guard  us,  good  GOD,  by  the  fanftification  of  Thy 
Holy  Ghost  ;  that,  being  holy,  nue  may  find  part  and  inheritance  nuith  all 
Thy  faints  who  have  pleafed  Thee  from  the  beginning  of  the  world  in  the 
light  of  Thy  countenance,  through,  &c. — Lit,  of  S.  James,  p.  63.  (Eng.) 

So  aljb,  in  Syriac,  S.  James  : — 

We  yield  Thee  thanks,  O  God,  and  laud  Thee  above  all  things  for  Thine 
ineffable  love  to  men  ;  O  Lord,  condemn  not  thofe  whom  Thou  haft  vouch- 
fafed to  admit  to  the  participation  of  Thy  heavenly  Table  for  the  reception 
of  Thy  holy  and  unfpotted  myfteries;  but,  O  good  LoKD,prefer've  us  in 
righteoufnefs  and  holinefs,  that  being  made  worthy  of  the  communion  of 
Thy  Holy  Ghoft,  ou^  may  obtain  a  part,  lot,  and  inheritance  ixiith  all  Thy 
Saints,  who  have  pleafed  Thee  out  of  this  world,  through,  &c. — NeaU^s 
IntroduSion,  p.  710. 


\ 


456  Jppendix  to  Liturgical  Rotations. 

And,  again,  in  the  Dlptychs  of  the  departed  in  S.  Mark's 
Liturgy: — 

Grant  reft  to  their  fouls,  and  vouchfafe  to  them  the  kingdom  of  heaven ; 
and  to  us  grant  that  the  reft  of  our  lives  may  be  Chriftian  and  well-pleafing 
to  Thee,  and  without  fm,  and  grant  to  us  to  ha've  a  -portion  and  lot  nvith  all 
Thy  Saints.— Lit.  of  S.  Mark,  p.  18.   (Englifh.) 

Now  tejl  the  order  of  the  prayers  prejcribed  in  the  pajjage  in 
S.  Polycarp.  Is  not  that  order  the  order  of  the  Liturgies  ? 
Theje  are  S.  Polycarp's  words  : — 

1 .  Pro  omnibus  fanftis  orate  : 

2.  Orate  etiam  pro  regibus,  et  poteftatibus,  et  principibus, 

3.  Et  perfequentibus  et  odientibus  vos, 

4.  Et  pro  inimicis  crucis — ut  fruftus  yefter  manifeftus  fit  in  omnibus,  ut 
fitis  in  illo  perfe£li. 

This  is  the  order  in  which  the  Liturgies  place  the  petitions  in 
their  intercejQions ;  the  Jame  order  as  that  prejcribed  (or  alluded 
to)  by  S.  Paul  in  the  paJJage  addrejjed  to  Timothy,  which  I  have 
already  referred  to  as  preceding  his  mention  of  the  "  raijing  holy 
hands  :  "— 

I  exhort,  therefore,  that  firft  of  all  fupplications,  prayers,  interceflions,  and 
giving  of  thanks  be  made  for  all  men,  for  kings,  and  for  all  that  are  in 
authority. 

It  is,  however,  in  S.  Clement's  Liturgy  that  it  comes  out  mojl 
Jlrongly, — that  myjlerious  Liturgy  which,  like  the  high-priejl 
whom  it  places  in  the  van  of  its  commemorations,  has  (jo  far  at 
leajl  as  regards  our  knowledge)  neither  beginning  of  days  nor 
end  of  life.  I  quote  the  pajage  in  this  Liturgy,  directing  at 
the  fame  time  your  attention  to  the  faft  that  there  is  more  than 
a  Jimilarity  in  mere  order. 

Send  down  Thy  Holy  Spirit,  the  witnefs  of  the  fufFerings  of  the  Lord 
Jesus,  on  this  facrifice,  that  He  may  make  this  bread  the  Body  of  Thy 
Christ,  and  this  cup  the  Blood  of  Thy  Christ;  that  all  who  fhall  par- 
take oi  it  may  be  confirmed  in  godlinefs(5«5anw95<rjv7rpof  siKri^siav — not  unlike 
the  "  xdificat  vos  in  fide  et  veritate,"  &c.  of  S.  Polycarp).  .  .  . 
We  further  pray  Thee  for  Thy  holy  Church,  fpread  from  one   ^^l  '"°'=^  "*' 
end  of  the  world  to  the  other,  which  Thou  haft  purchafed  with    ' 
the  precious  Blood  of  Thy  Christ,  that  Thou  wilt  k«ep  it,  &c.     Further 
we  call  upon  Thee  for  my  own  unworthinefs  who  am  now  offering,  and 
for  the  whole  jprefbytery :  for  the  deacons  and  all  the  clergy,  that  Thou 
wouldft  endue  them  with  wifdom  and  fill  them  with  the  Holy 
Ghost.     Further  we  call  upon  Thee,  O  Lord,  for  the  king   xZ^1\^°'^[ 
and  all  that  are  in  authority,  for  the  fuccels  of  the  army,  that   crs,  and  princes. 
they  may  be  kindly  difpofed  towards  us :  that  leading  our 
whole  life  in  peace  andquietnefs  we  may  glorify  Thee  through  Jesus  Christ 
our  hope.     Further  we  offer  to  Thee  for  all  the  faints  who  have  pleafed 


Appendix  to  Liturgical  Rotations,  457 

Thee  from  the  beginning  of  the  world  ;  the  patriarchs,  prophets,  righteous 
men,  apoftles,  ,  .  .  We  fiirther  offer  to  Thee  for  this  people  ...  for  the 
virgins  ...  for  the  widows  of  the  Church  ...  for  the  married  ...  for 
the  young  ...  for  the  city  ...  for  the  fick  .  .  .  the  prifoners  .  .  .  the 
travellers  by  land  or  by  water  ;  that  Thou  wilt  be  to  all  of  them  an  helper, 
ftrengthener,  and  fupporter.  We  further  befeech  Thee  for  a^j  fo^  thofe 
thofe  nvko  hate  us  and  perfecute  us  for  Thy  Name's  fake  :  for  who  perfecute 
thofe  that  are  without  and  remain  in  error :  that  Thou  wouldft  y°"'  *"''  ^''^ 
convert  them  to  that  which  is  good,  and  appeafe  their  wrath 
againft  us.  Further  we  pray  unto  Thee  for  the  catechumens  of  the  Church  : 
for  thole  that  are  under  pofleflion  (lit.  "  tempeji-toji  by  the  alien'"),  and  for 
thofe  our  brethren  who  are  in  a  ftate  of  penance :  that  fome  Thou  wilt  per- 
feft  in  the  faith,  and  fome  Thou  wilt  cleanfe  from  the  power  of  the  wicked 
one — (is  this  the  "  enemy  of  the  Crofs?") — and  of  fome  Thou 
wilt  accept  the  repentance,  and  grant  to  them  and  to  us  the  enemies  of  the 
remiffion  of  our  fins.  Further  we  offer  to  Thee  for  feafonable  Crofs;  that  your 
weather,  and  that  we  may  have  plenty  of  the  fruits  of  the  ^ifeft"|t(  ^ 
earth,  &c. 

Here  the  prayer  for  all  jaints  in  reality  does,  I  think,  precede 
the  prayer  for  the  king.  There  is  a  petition  immediately  fol- 
lowing the  petition  for  the  king,  which  certainly  aljb  appears  to 
be  a  prayer  for  all  Jaints,  indeed,  the  very  exprejjlon  "  all  the 
jaints"  is  ufed.  Yet  it  feems  only  to  pray  particularly  for  the 
Jame  blejjing  which  has  been  implored  generally  for  the  whole 
Church  and  the  clergy  at  the  commencement  of  the  Intercef- 
jion. 

Notice  that  the  prayer  of  the  deacon  which  follows  theje  in- 
tercejjions  goes  over  exaSly  the  jame  ground  again,  giving  the 
fame  petitions  much  abridged,  but  in  the  jame  order  :  being,  in 
faS,  an  epitome  of  the  intercejjions.  Each  petition  here  begins 
with,  *'  Let  us  pray  for,"  except  one,  and  that  one  is  the  petition 
corresponding  to  the  petition  in  the  intercejjions  which  follows 
the  prayer  for  the  king.  This  one  has  the  heading,  "  Let  us 
commemorate."  It  is  not  a  prayer  at  all,  but  a  memorial  (and 
would  not  therefore  come  under  the  head  of  *'  Orate  pro  "). 

Notice,  aljb,  that  the  prayer  preceding  that  for  the  king  in 
the  deacon's  proclamation  brings  out,  more  fully  than  in  the 
longer  form,  the  intercejjion  for  the  people  : — 

Let  us  pray  for  this  Church  and  people. 

Let  us  pray  for  every  epifcopate ;  for  the  whole  prefbytery ;  for  all  the 
deacons  and  minifters  in  Christ;  for  the  whole  congregation;  that  the 
Lord  will  preferve  and  keep  them  all. 

Let  us  pray  for  kings  and  all  that  are  in  authority,  that  they  may  be 
peaceable  towards  us,  &c. 

Commemorate  <voe  ((Uw^oveuirai^uEv)  the  holy  martyrs,  that  we  may  be 
deemed  worthy  to  be  partakers  of  their  trial ;  (and  fo  on,  p.  88.) 

This  may  be  accidental  or  it  may  not. 


458  Appendix  to  Liturgical  Rotations. 

I  have  feen  it  alleged  againjl  the  antiquity  of  the  Liturgies 
that  they  pray  for  the  whole  Catholic  Church  throughout  the 
world  (a  frivolous  objedion,  I  allow,  for  a  reader  of  Jujlin 
Martyr,  and  the  Epijlle  to  Diognetus).  Yet  the  objedion  is 
made.  Now  thefe  Liturgical  petitions  are  not  the  only  pajjages 
which  Jhould  be  brought  to  bear  on  the  Epijlle  of  S.  Polycarp. 
Thofe  other  folemn  fayings  of  this  faint  recorded  in  his  Ads  are 
well  worth  attention,  not  merely  becaufe  of  the  exquifite  beauty 
and  undoubted  authenticity  of  the  narrative  in  which  they  are 
recorded,  but  becaufe  they  tally  in  a  remarkable  manner  with  the 
chapter  of  the  Epijlle  which  I  have  quoted. 

Now  in  the  Ads  there  are  two  prayers  of  S.  Polycarp  re- 
corded ;  the  firjl  on  his  arrejl,  the  jecond  when  he  had  been 
bound  to  the  jlake  before  the  pile  was  lit.  With  regard  to  the 
firjl,  it  is  recorded  that  having  ajked  leave  for  an  hour's  liberty 
in  order  to  pray,  "  Ve.Jiood  praying,  being  full  of  the  grace  of 
God."  Of  the  Jubjlance  of  this  prayer  all  that  is  recorded  is 
this : — 

He  remembered  all  men,  whether  little  or  great,  honourable  or  obfcure, 
that  had  at  any  time  been  acquainted  with  him,  and  with  them  the  'whole 
Catholic  Church  throughout  the  world. 

Could  we  in  one  Jingle  jentence  better  dejcribe  the  interce/- 
Jions  in  the  Liturgies  ?  Look,  for  injlance,  at  thofe  in  the  Li- 
turgy of  S.  James  : — 

Priejl  (rifing  up,  in  a  low  voice), —  .  .  .  We  offer  them  alfo  to  Thee,  O 
Lord,  for  Thy  holy  Catholic  and  Apoftolic  Church  throughout  the  world. 
Supply  it,  O  Lord,  even  now  with  the  plentiful  gifts  of  Thy  Holy  Ghost. 
Remember  alfo,  O  Lord,  our  holy  fathers  and  brothers  .  .  .  Remember 
every  city.  Remember  thofe  voyaging,  journeying ;  (and  fo  on  for  three 
pages.) — Lit.  of  S.  fames,  p.  53. 

But  we  are  not  left  to  conjedure  as  to  the  fubjlance  of  S. 
Polycarp's  prayers.  The  prayer  before  the  facrifice  of  his  life, 
— the  fecond  of  the  two  prayers  mentioned  by  me  above, — is 
given  at  full  length,  and  an  exceedingly  remarkable  prayer  it  is. 
It  is  evidently  either  an  original,  but  lojl,  Anaphora,  or,  fo  reli- 
gious was  the  care  to  preferve  the  main  features  of  thefe  apof- 
tolic compofitions,  a  compilement  from  the  exijling  Anaphoras 
in  the  Liturgies  of  S.  James  and  S.  Mark.  You  will  notice 
that  fome  of  its  expreJOTions  are  evidently  the  originals  of  thofe 
in  the  pajQfage  in  the  Epijlle.  I  will  underline  them  here.  The 
narrative  of  the  martyrdom,  following  S.  Polycarp's  own  appli- 
cation of  the  oblation  to  himfelf,  dejcribes  him  as  bound  like 
the  facrificial  lamb  awaiting  the  knife  of  the  Jlayer.  This,  then, 
is  the  paJJage  : — 


Appendix  to  Liturgical  Rotations.  45  9 

He,  having  put  his  hands  behind  hinn,  and  being  bound  as  a  comely  ram 
chofen  out  of  a  great  flock  for  the  oblation,  and  an  acceptable  vi6lim  pre- 
pared for  God,  looking  up  to  heaven,  faid  : — 

"  O  Lord  God  Almighty,  the  Father  of  Thy  well-beloved  and  blefled 
Son,  Jesus  Christ,  by  whom  we  have  received  the  knowledge  of  Thee, 
the  God  of  angels  and  powers,  and  of  all  creation,  and  of  the  whole  race  of 
juft  men  who  live  in  Thy  prefence ;  I  blefs  Thee  that  Thou  haft  made 
me  worthy  of  this  day  and  hour,  that  I  fliould  hwve  a  part  in  the  number  of 
Thy  martyrs,  in  the  cup  of  Thy  Chrijl,  to  the  refurreilion  of  eternal  life,  both 
of  foul  and  body,  in  the  incorruption  of  the  Holy  Ghost  :  amongft 
whom  may  I  be  received  in  Thy  prefence  to-day  in  a  fat  and  acceptable 
facrifice,  as  Thou  haft  fore-ordained,  and  manifefted  beforehand,  and  ful- 
filled, the  infallible  and  true  GoD.  Wherefore,  and  for  all  (Jja  toSto  xaJ  ittfi 
iravriuv),  I  praife  Thee,  I  blefs  Thee,  I  glorify  Thee  (ahZ  a-s,  eiXoySi  a-s,  Jofijai 
trs),  nvith  the  eternal  and hea'venly  Jefus  Chrijl,  Thy  belo'ved  Son,  with  Whom 
to  Thee  and  the  HoLY  Spirit  be  glory,  both  now  and  to  exceeding  ages. 
Amen." 

The  narrator  here  continues,  laying  Jlrejs  upon  the  "  Amen." 

And  when  he  had  fent  up  the  Amen  (aviMrsjt*vf.avTOf  H  avmv  to  'A/mw),  and 
had  finiftied  the  prayer  (xaJ  mXnfiia-arToi;  rhv  ivxn»)  the  firemen  lighted  the  fire. 

*'  The  Amen,"  you  fee  :  the  Amen  which  formed  the  recog- 
nized rejponje  of  the  people  at  the  end  of  the  oblation. 

When  thou  ftialt  blefs  with  the  Spirit  (fays  S.  Paul),  how  fhall  he  that 
occupieth  the  room  of  the  unlearned  fay  the  Amen  at  thy  giving  of  thanks 
(to  'A/r-tw  lw»  T?  (Tfl  evxafia-ria)  ? — 1  Cor.  xiv.  1 6. 

And  Jujlin  Martyr,  yet  within  the  Jhadow  of  Apojlles,  in  his 
celebrated  defcription  of  the  Church  /ervice,  /peaks  of  the 
Amen  in  the  Jame  manner  : — 

When  he  (the  celebrant)  has  concluded  the  prayers  and  thankfgiving,  all 
the  people  who  are  prefent  exprefs  their  aflent  by  faying  Amen. — Apol.  i.  65. 

And  again,  two  chapters  later  : — 

Bread  is  brought,  and  wine,  and  water;  and  the  celebrant  offers  up 
prayers  (amwefjimt  Bvxa;,  by  the  way)  and  thankfgivings  with  all  his  ftrength, 
and  the  people  give  their  affent  by  faying  the  Amen. — jipol.  i.  67. 

So,  alfo,  Dionyfius  of  Alexandria,  describing  the  principal 
aSs  which  mark  out  the  faithful,  fpeaks  of  one  of  thefe  (claim- 
ing to  be  one  of  them,  anyhow)  as, — 

Liftening  to  the  prayer  of  thankfgiving,  and  joining  in  faying  the  Amen, 
and  ftanding  at  (wapao-TavTa)  the  table,  and  ftretching  forth  his  hands  to  re- 
ceive the  holy  food. — AdXyJl.  Rom.  (Eufeb.  vii.  9.) 

Thus  the  mention  here  of  "  the  Amen  "  feems  to  have  peculiar 
jignificance,  as  indicating  the  nature  of  S.  Polycarp's  prayer. 


460  Appendix  to  Liturgical  Rotations. 

With  regard  to  the  prayer  itjelf,  I  would  rather  not  venture 
to  fuggejl  more,  fo  remarkable  is  it  in  its  rejemblance  to  and  yet 
difference  from  the  Anaphorae  of  the  two  great  Liturgies.  It 
juggejls  a  cloje  invejligation  into  the  remains  of  the  Gallican 
and  Mojarabic  rites  as  pojjibly  indicated  by  the  Smyrnaean 
Bijhop  at  their  Ephejine  fountain-head.  Look  at  that  clauje,  Jo 
evidently  from  the  beginning  of  an  Anaphora  : — 

Wherefore  and  for  all  I  praife  Thee,  I  blefs  Thee,  I  glorify  Thee,  &c. 
(See  parallel  paffage  in  S.  Mark  14,  S.  James  49.) 

The  doxology  given  here  occurs  aljb  in  the  Gloria  in  Excel/is. 
It  is  not,  of  courje.  Scriptural ;  but  if  not  from  Scripture,  whence 
is  it  ?  It  mujl  be  from  the  Liturgies,  unlejs  the  parallelijm  be 
accidental,  which  nobody  will  Juppoje  for  a  moment.  The  very 
words  are  ujed  in  the  Liturgy  of  S.  James. 

The  writings  of  S.  Jujlin  Martyr  court  the  mojl  careful  in- 
vejligation. Born  within  the  lifetime  of  the  lajl  Apojlle,  and 
himjelf  the  pupil  of  thofe  who  drew  their  teaching  from  apos- 
tolic lips,  this  great  ConfeJJbr  may  well  be  allowed  to  rank  with 
the  Apojlolic  Fathers  as  an  authoritative  witnejs  to  Church  doc- 
trine. And  I  Jujpefl  that  if  his  writings  be  jifted  (more  tho- 
roughly than  I  have  yet  been  able  to  Jift  them)  he  will  be  found 
to  be,  beyond  all  dijpute  and  quejlion,  a  witnefs  equally  to 
Church  faft, — the  fa6{  of  the  Liturgies.  Yet  one  would  not  at 
firjl  Jight  expeS  this.  His  great  writings  are  not  in  the  firjl  in- 
jlance  defigned  for  Chrijlians.  His  Apologies  are  addrejQTed  to 
the  heathen  :  his  Dialogue  with  Trypho  to  the  Jews.  To  both 
of  thefe  the  Liturgies  were  a  Jealed  book.  Not  to  Juch  was  it 
granted  to  catch  with  yearning  ear  the  firjl  accents  of  the  voice 
of  adoration  within  the  veil,  which  were  the  Jignal  of  departure 
to  thofe  who  unbaptized,  yet  obedient,  awaited  the  hour  of  their 
illumination.  In  Jpite  of  this,  however,  Juch  evidence  is  not 
wanting.  S.  Jujlin  knew  that  the  faith  of  the  Church  could  not 
be  adequately  explained  without  an  expojition,  however  elemen- 
tary, of  her  ritual  which  is  at  once  its  cajket  and  its  conductor. 
This  ritual  he  defcribes  openly  and  avowedly  in  the  famous 
pajjagc  in  his  Firjl  Apology  (chaps.  66,  67),  wherein  he  gives 
the  account,  with  which  we  are  all  Jo  familiar,  of  the  Eucha- 
rijlic  celebration.  He  aljb  alludes,  in  an  unmijlakable  manner, 
as  I  think,  to  the  fubjlance  of  the  Prayers  themjelves  in  Jeveral 
places.  And,  unlcjs  I  am  much  deceived,  he  quotes  folely  and 
pointedly  one  particular  Liturgy,  that  Liturgy  being  the  Liturgy 
of  the  Apojlolic  Conjlitutions, — the  Liturgy  of  S.  Clement. 
This  adherence  to  one  particular  Liturgy  is  exadly  what  we 
Jhould  exped  to  find  as  marking  the  difference  between  S.  Jujlin's 


Appendix  to  Liturgical  duotations.  46 1 

quotations  and  thofe  of  the  Apojlolic  Fathers.  The  jlreams 
have  now  left  the  common  channel.  The  dwellers  on  the  banks 
of  each  draw  from  their  own  Jlream  ;  being  out  of  view  of  the 
kindred  waters  which,  each  now  in  his  own  courje,  are  fertilizing 
the  Delta  of  the  Church.  It  is  for  us  to  vijit  all  in  turn  and, 
drawing  from  each  what  it  cajls  up  in  common  with  its  fellows, 
to  pronounce  without  doubt  that  this  is  a  produft  of  the  parent 
Jlream. 

Now  look  at  this  paJOfage  in  the  thirteenth  chapter  of  the  Firjl 
Apology  (page  32,  Otto),  S.  Jujlin  is  contrajling  the  heathen 
Jacrifices  with  the  Chrijlian.  He  Jays  that  we  do  not  burn  our 
Jacrifice  as  they  do,  but  conjume  it  ourjelves. 

"  We  praife  Him,"  fays  he,  ''to  the  bejl  of  our  ponuer  (Snj  Ji5»«ju»f  atvouvTE;), 
with  the  word  of  prayer  and  of  thanklgiving  {slxafia-riai')  in  all  our  obla* 
tions." 

And  then  proceeds  aff ually  to  give  the  very  Jubjlance  of  the 
Prayer  of  Oblation  in  theje  words  : — 

In  fpeech  we  offer  Hin)  folemn  afts  of  worfhip  and  hymns  (m/jneai;  nal 
vfxnvi;)  for  our  creation,  for  all  our  means  of  health,  for  the  qualities  (wow- 
t^tiot)  of  things,  and  for  the  changes  of  feafons,  and  we  put  up  petitions 
that  we  may  again  be  in  incorruptibility  (tow  waXty  Iv  afflapo-Za  yBvia-Qm} 
through  our  faith  in  Him.  And  the  Teacher  of  thefe  things,  born  even 
for  that  purpofe,  Jesus  Christ,  crucified  under  Pontius  Pilate,  the  Procu- 
rator of  Judasa  in  the  time  of  Tiberius  Caefar,  we  having  learnt  to  be  the 
Son  of  the  Very  God,  and  holding  Him  in  the  fecond  place,  and  the  Pro- 
phetic Spirit  in  the  third  rank,  evidently  worfhip  with  reafon  (ftsra  Xoyou). 

Notice  the  order  of  the  Petitions  : — 

I.  For  our  creation. 

a.  For  all  our  means  of  health, 

3.  For  the  qualities  of  things. 

4.  For  the  changes  of  feafons. 

5.  For  our  reftoration  to  incorruptibility,  through  faith  in  Christ. 

Then  follows  the  commemoration  of  the  birth  and  life  of 
Christ,  and  His  death  under  Pilate. 

Now  compare  them  with  the  Anaphora  of  the  Liturgy  of  S. 
Clement.  I  write  out  the  latter,  putting  S.  Jujlin's  own  words 
in  the  margin.  Wherever  I  omit,  I  do  jb  for  the  Jake  of  bre- 
vity, marking  the  lacuna  by  dots  :  but  I  only  omit  amplifications 
upon  the  preceding  clauje,  not  foreign  matter. 

Anaphora  of  S.  Clement. 
P.  77,  Englifh. 
Bijhop. — Lift  up  your  mind. 
People. — We  lift  it  up  unto  the  Lord. 
Bijhop. — Let  us  give  thanks  to  the  Loi!.D. 
People. — It  is  meet  and  right. 


462  Appendix  to  Liturgical  Rotations, 

Bijhop. — It  is  indeed  meet  and  right  before  all  things  to  hymn  Thee,  the 
Very  GOD  from  everlafting,  of  Whom  the  whole  family  in 
heaven  and  earth  is  named,  Who  alone  art  unbegotten,' without   offer  Hun^foiemn 
beginning,  the  fupreme  Lord,  Almighty  King,  and  Self-fuffi-   afts  of  worOiip 
cient :  Author  and  Giver  of  all  good  things,  without  caufe,   and  hymns; 
without  generation,  felf-exifting,  the  fame  yefterday,  to-day,  and  for  ever. 
At  Thy  word,  as  from  a  neceflary  original,  all  things  ftarted 
into  being.     For  Thou  art  everlafting  knowledge,  fight  before    °  ^*    "' 

all  objefts,  hearing  before  all  founds,  wifdom  without  inftruftion  :  the  firft 
in  nature,  the  law  of  being,  exceeding  all  number.  Thou  createdfl:  all 
things  out  of  nothing  by  Thine  Only-begotten  Son,  begotten  before  all 
ages  by  no  other  means  than  Thy  will,  Thy  power,  and  Thy  goodnefs : 
God  the  Word,  the  Only-begotten  Son,  the  living  Wifdom,  the  Firft-born 
of  every  creature,  the  Angel  of  Thy  great  counfel.  Thy  High  Prieft,  but 
Lord  and  King  of  all  fenfible  and  intelleftual  creatures,  Who  was  before  all 
things,  and  by  whom  all  things  were  made.  Thou,  O  Eternal  God,  didft 
make  all  things  by  Him,  and  by  Him,  too,  difpenfeft  Thy  providence  over 
them :  for  by  the  fame  that  Thou  didft  gracioufly  bring  all 
things  into  being,  by  Him  Thou  continueft  all  things  in  well-  ^°'jj^?^  '"**"* 
being.  .  .  .  For  it  is  Thou  who  haft  fixed  the  heaven  like  an  ' 

arch,  and  ftretched  it  out  like  the  covering  of  a  tent ;  and  didft  eftablifh 
the  earth  upon  nothing  by  Thy  will  alone.  .  .  .  Thou  haft  made  water  for 
drink,  and  for  cleanfing,  the  vital  air  for  refpiration.  Thou  madeft  fire  for 
our  confolation  in  darknefs,  and  for  the  relief  of  our  neceflities,  that  we 
might  be  both  warmed  and  enlightened  by  it.  Thou  didft  divide  the  great 
fea  from  the  land.  .  .  .  The  former  Thou  haft  repleniflied  with  fmall  and 
great  beafts,  the  latter,  too,  both  with  tame  and  wild :  and  haft,  moreover, 
furniflied  it  with  various  plants,  crowned  it  with  herbs,  beautified  it  with 
flowers,  and  enriched  it  with  feeds.  Thou  didft  conftitute  the  great  deep 
.  .  .  fometimes  Thou  doft  fwell  it  by  the  wind  fo  as  to  equal  the  high 
mountains,  and  fometimes  fmooth  it  into  a  plain  ;  now  making  it  rage  with 
a  tempeft,  then  ftilling  it  with  a  calm  for  the  eafe  of  mariners  in  their  voy- 
ages. The  earth,  which  was  made  by  Thee,  through  Christ,  Thou  haft 
compafled  with  rivers,  watered  with  currents,  and  moiftened  with  fprings 
which  never  fail.  .  .  .  Thou  haft  repleniflied  and  adorned  it 
with  fragrant  and  medicinal  herbs,  with  many  and  various  ^I ^^  qualities 
kinds  of  living  creatures,  ftrong  and  weak,  for  food  and  for  °  "^' 
labour,  tame  and  wild  ;  with  the  dull  harfli  noifes  of  thofe  creatures  which 
move  upon  the  earth,  and  the  foft  fprightly  notes  of  the  gaudy  many- 
coloured  birds  which  wing  the  air:  with  the  revolution  of 
years,  the  number  of  months  and  days,  the  regular  fuccefTion  o7fe]j^n'^'^^'* 
of  the  feafons ;  with  the  courfes  of  the  clouds  big  with  rain,  "  ^  °"'' 
for  the  produflion  of  fruits,  the  fupport  of  living  creatures ;  where,  alfo, 
the  winds  take  their  ftand  which  blow  at  Thy  command,  and  for  the  rc- 
freftimcnt  of  trees  and  plants.  And  Thou  haft  not  only  created  the  world, 
but  man,  likewife,  the  citizen  of  it :  manifefting  in  him  the  beauty  and  ex- 
cellency of  that  beautiful  and  excellent  creation.  For  Thou  faidft  to  Thine 
Own  wifdom,  Let  us  make  man  in  our  own  image  and  after  our  likenefs 
.  .  .  Therefore  Thou  madeft  him  of  an  immortal  foul  and  perifliable  body ; 
the  foul  out  of  nothing,  the  body  of  the  four  elements.  .  .  .  Thou  didft 
plant  a  garden  eaftward  in  Eden.  .  .  .  Thou  gaveft  him  the  privilege  of 
enjoying  all  its  delights,  with  this  only  exception,  that  he  ftiould  not  out  of 
vain  curiofity,  in  hopes  of  bettering  his  condition,  tafte  of  one  tree,  and 
immortality  was  to  be  the  reward  of  his  obedience  to  this  command ;  but 
when  he  had  broken  through  it  and  eaten  of  the  forbidden  fruit,  over- 


Appendix  to  Liturgical  Rotations.  463 

reached  by  the  guile  of  the  ferpent  and  the  counfel  of  the  woman,  Thou 
didft  juftly  drive  him  out  of  Paradife  ;  but  in  Thy  goodnefs  didft  not  defpife 
him,  nor  fuffer  him  wholly  to  perifli,  for  he  was  the  work  of  Thine  own 
hands :  but  Thou  gaveft  him  dominion  over  all  things.  .  .  .   ^  . 

And  having  fubjefled  him  for  awhile  to  a  temporary  death,  to'^°"'^i^corrapd- 
Thou  didft  bind  Thyfelf  by  an  oath  to  reftore  him  to  life  bUity  through 
again,  loofing  the  bands  of  that  death  by  the  proraife  of  a  ^*^^  "*  Christ. 
refurreftion  to  the  life  which  is  eternal. 

Then  follows  a  commemoration  of  the  faints  of  the  Old 
Tejlament :  Abel,  Enoch,  Jofeph,  Mojes,  &c.  &c.,  ending  with 
a  beautiful  commemoration  of  the  birth  and  life  of  CHRIST,  and 
His  death  under  Pilate. 

Holy  is  Thine  Only-begotten  Son  Jesus  Christ,  our  Lord  and  God, 
Who  always  miniftering  to  Thee  His  God  and  Father,  not  only  in  the 
various  works  of  the  creation,  but  in  the  providential  care  of  it  did  not  over- 
look loft  mankind.  .  .  .  He  Who  was  man's  Creator  was  pleafed  with  Thy 
confent  to  become  man  s  the  Lawgiver  to  be  under  the  law :  the  Prieft  to 
be  Himfelf  the  facrifice  :  the  Shepherd  a  fheep.  .  .  .  He  was  incarnate  of  a 
virgin,  God  the  Word,  the  beloved  Son,  the  Firftborn  of  every  creature. 
.  .  .  He  that  was  without  flefli,  became  flefli :  He  that  was  begotten  from 
eternity  was  born  in  time.  .  .  .  He  manifefted  Thy  Name  to  them  that 
knew  it  not :  He  difpelled  the  cloud  of  ignorance,  reftored  piety ;  fulfilled 
Thy  will,  and  finifhed  Thy  work  which  Thou  gaveft  Him  to  do.  And 
when  He  had  regulated  all  thefe  things  .  .  .  He  was  by  Thy  permiflion 
delivered  to  Pilate  the  governor  :  the  Judge  of  the  world  was  judged. 

And  Jo  on  in  words  which  look  very  like  an  old  original  creed 
preserved  within  the  JlruSure  of  the  Liturgy.  Then  follows 
this  Jentence  :  — 

Calling  to  remembrance,  therefore,  thofe  things  which  He  endured  for 
our  fakes,  ijue  gi've  thanks  unto  Thee,  O  God  Almighty,  not  to  the  extent 
of  our  duty,  but  to  the  beji  of  our  ponxier  (oJ;;^  Sroy  o<)>n'xon*e»  aw'  %<rm  X'uvajMtSa). 

This  lajl  Jentence  is  clearly  the  original  of  S.  Jujlin's  ajfler- 
tion  above  quoted  : — 

We  pralfe  Him  to  the  beJi  of  our  poiuer  with  the  word  of  prayer  and  of 
thankfgi'ving  in  all  our  oblations. 

A  comparifon  of  theje  pajjages  quite  Jatisfies  me  that  the 
Liturgy  Jupplies  in  itjelf  the  true  rendering  and  Jignificance  of 
this  Jame  phraje  when  it  occurs  again  in  the  great  Jixty-Jeventh 
chapter. 

"  The  celebrant  fends  forth,"  fays  S.  Juftln  there,  **  both  prayers  and 
thankfgi'vings  to  the  beJi  of  his  potuer  (o«ti  KyafMt  aJr*)." 

It  feems  to  me  to  mean  neither  extempore  prayers,  nor  prayers 
from  memory,  nor  prayers  uttered  with  a  loud  voice,  but  prayers 


464  Appendix  to  Liturgical  Rotations. 

which  he  offers  in  the  fpirit  of  oVjj  ^vvafjug :  in  this  fpirit  in  faS, 
"  Though  we  be  unworthy  through  our  manifold  jins  to  offer 
"  unto  Thee  any  facrifice,  yet  we  bejeech  Thee  to  accept  this 
**  our  bounden  duty  and  jervice,"  &c. 

And  now,  in  turning  to  the  famous  Jixty-fifth  chapter  of  this 
Firjl  Apology,  notice  the  order  and  arrangement,  as  well  as  the 
Jubjlance  of  the  feveral  parts  of  the  Liturgy  as  there  defcribed. 
There  can  be  no  better  defcription  of  the  Liturgy  of  S.  Clement. 
Everything  is  there  which  the  Liturgy  of  S.  Clement  contains  : 
nothing  is  given  which  is  not  to  be  found  in  that  Liturgy.  I 
need  not  remind  you  that  S.  Jujlin  gives  a  recapitulation  in 
chap.  67  of  the  dejcription  of  the  celebration  in  chap.  65  :  the 
intervening  chapter  (66)  being  devoted  to  a  parenthetical  defini- 
tion of  the  Eucharijl  itjelf.  I  will  give  the  order  in  the  words 
of  S.  Jujlin,  written  out  in  a  tabular  form,  for  facility  of  reference 
and  comparison : — 

S.  Justin  Martyr,  Apol.  \.  chap.  65. 
(Page  1 54,  Otto ;  page  50,  Oxford  tranflation.) 

Prayers  for  ourfelves, 

for  the  newly  baptized, 

for  all  others  everywhere, 

that  we  may  be  good  citizens, 

-  keep  the  commandments, 

obtain  everlafting  falvation. 

Kifs  of  Peace.' 

Elements  brought — (bread,  wine,  and  water). 

Prayer  of  praife  and  glory  to  the  Father  through  the  Son  and  Holy 
Ghost. 

Thanks  for  being  vouchfafed  thefe  things  by  Him. 

Ameny  by  all  the  people  in  aflent. 
Commutticn. 

Refervation  by  Deacons,  for  the  fick. 

Chap.  67.     (Page  158,  Ottoj  page  51,  Oxford  tra.nflation.) 
Apoftles  and  Prophets  read. 
Exhortation. 
Rife  and  pray. 

Elements  brought — (bread,  wine,  and  water). 

Celebrant  offers  {amirifjLmi)  prayers  and  thankfgivings — (wm  Iv^fAu;). 
Amen,  by  all  the  people  in  affent. 
Communion. 

Refervation  by  Deacons,  for  the  fick. 

This  chapter  fupplements  the  Jixty-flfth  in  a  very  remarkable 
manner.  It  gives  the  reading  of  the  lejQTons  and  the  /ermon 
which  preface  the  Liturgy,  and  which  are  not  noticed  in  the 
former  chapter.  I  will  now  write  out  the  order  of  the  Liturgy 
of  S.  Clement,  and  you  will  jee  how  exaftly  it  tallies  with  this 


Appendix  to  Liturgical  Rotations.  46  5 

de/cription.     For  facility  of  reference  I  give  the  pages  in  the 
little  Englijh  edition  (Hayes,  1859). 

Liturgy  of  S,  Clement. 

Apoftles  and  Prophets  read,  p.  66. 

Exhortation,  p.  66. 

Prayer  for  ourl'elves  (Catechumens,  Energumens,  &c.),  p.  67. 

for  the  newly  baptized,  p.  70. 

for  all  others  everywhere,  p.  72 — 75. 

Rife  up  :  Biftiop  prays,  p.  75. 

Kifs  of  Peace,  p.  76. 

Elements  brought — (bread,  wine  and  water),  Anaphora,  p.  77. 
Prayer  of  praife  and  glory. 

1.  To  the  Father  (as  Creator),  p.  77 — 84.. 

2.  By  the  Son  (words  of  Inftitution),  p.  85. 

3.  Through  the  Holy  Ghost  (Invocation),  p.  86. 
Amen,  by  all  the  people,  p.  89. 

Communion  (each  faying  Amen),  p.  89. 

Refervation  by  the  Deacons,  in  the  wa(rr»<f>ifia,  p.  90. 

Thankfgiving  for  being  "  vouchfafed  to  receive  HLs  holy  myfteries," 
p.  90. 

I  ought  to  mention  that  in  chap.  67,  S.  Jujlin  ujes  theje 
words  of  the  oblation  : — 

In  all  our  oblations  we  bleis  t^e  Creator  of  all  thingi,  through  His  Son 
Jesus  Christ,  and  through  the  Holy  Ghost. 

The  evidence  of  theje  chapters  may  jpeak  for  itjelf.  As  it 
feems  to  me,  nothing  that  I  can  jay  can  Jlrengthen  it.  It  is 
faft, — not  theory. 

I  will  Jeleft  one  more  pajjage  from  the  writings  of  S.  Jujlin 
Martyr,  as  a  jpecimen  of  the  evidence  to  be  found  by  thoje  who 
dejire  to  glean  behind  your  footjleps.  This  time  the  pajjage  is 
in  the  "  Dialogue  with  Trypho."  S.  Jujlin  there  quotes  to 
Trypho  the  jiibjlance  of  one  of  thofe  remarkable  prayers  at  the 
commencement  of  S.  Clement's  Liturgy.  There  is  a  phraje  in 
the  fentence  by  which  I  very  jlrongly  fufpe6l  that  the  Liturgy 
is  dejignated.  I  will  firjl  give  the  pajjage  in  S.  Jujlin  at  length. 
It  occurs  in  chapter  30  of  the  "  Dialogue  :" — 

It  is  manlfeft  to  all  that  the  word  of  the  prophecy  fpeaking  in  fet  form 
(ir;^)iH*aT07row!raf)  fays,  as  from  the  perfon  (if  aVo  vfonLvav)  of  one  of  the 
faithful,  that  we  who  believe  on  Him  pray  Him  to  prefer've  us  from  the 
alien  {airl  rx-v  aWorpiimi) , — t/iat  is  to  fay,  from  the  ea/il  and  ivandering—fpirits. 
And  we  conftantly  implore"  (7r<ipaxaXoD/u»)  GoD  through  Jesus  Christ 
that  we  may  be  preferved  from  thofe  evil  fpir its  nuhich  are  aliens  from  the 
piety  (^Stoa-iSiiat)  of  God,  and  whom  we  formerly  ufed  to  adore  :  in  order  that 
after  our  turning  to  God  through  Him  ive  may  be  blamelefs.  For  Him  ive 
call  our  Helper  and  Redeemer  (xuTp<»Tw),at  the  power  of  Whofe  Name  even  M* 
evilfpirits  (ra  iaifxotia)  tremble ;  and  being  exorcifed  by  us  at  this  day  in  the 

H  H 


466  Appendix  to  Liturgical  Rotations. 

Name  of  Jesus  Christ,  Who  was  crucified  under  Pontius  Pilate  the 
governor  of  Judaea,  they  are  fubjeSled  to  us;  from  which  it  is  plain  to  all 
that  the  Father  gave  Him  fo  great  power  that  even  the  evil  fpirits  fubmit 
to  His  Name,  and  to  the  difpe^ation  (or  Jle^wardjhif)  of  His  Pajfwn  (rj!  rm 

In  this  pajjage  S.  Jujlin  defcribes  a  prayer.  He  Jpeaks  of  it 
as  of  a  thing  adually  exijling,  to  which  reference  may  be  made, 
in  fupport  of  his  argument  with  the  Jew.  He  ujes  certain 
unufual  exprejjions,  which  he  qualifies  or  explains  with  a  view 
to  their  better  comprehenjion  by  Trypho.  PajQlng  over  the 
a-x»iMXT07roin(rag,  which  may  be  worth  invejligation,  one  may 
notice  the  wj  aTro  Tr^oauTrov^  in  which  S.  Jujlin  evidently  uJes  the 
ctTTo  TT^ocTuTcov  in  a  technical  fenje,  making  its  application  here  by 
the  ojj  (which  has  puzzled  his  commentators  not  a  little).  It 
Jeems  to  me  to  fix  to  the  celebrant  the  aS  whoje  nature  and 
efficacy  is  derived  from  its  identity  with  the  Jacrifice  upon  J 
Calvary,  and  the  continual  presentation  upon  the  heavenly! 
altar. 

We  may  look,  then,  for  the  occurrence  of  this  exprejjion  in 
the  Liturgy,  as  applied  to  CHRIST  Himjelf. 

Again,  there  is  that  very  remarkable  exprejQlon  "  the  alieriy — 
the  aM.6r^iog"  as  applied  to  the  devil  and  his  angels.  It  is  evi- 
dently a  peculiar  title  :  for  S.  Jujlin  goes  out  of  his  way  to 
explain  it, — a  thing  which  he  would  Jcarcely  have  done  in  the 
caje  of  a  word  of  his  own  invention  or  of  ordinary  uje.  This, 
then,  we  may  exped  to  find  in  the  Liturgy,  if  S.  Jujlin  be 
quoting  it ;  and  may  aljb  look  for  the  terms  ^^  evil  and  wandering 
fpirits  "  by  which  he  explains  it. 

With  regard  to  the  exprejjion  "  the  Jiewardjhip  of  the  Pafjion^^ 
I  will  Jay  more  prefently. 

S.  Jujlin  alfo  jays  that  we  call  CHRIST  "  our  Helper  and  Re- 
deemer" probably  dejcribing  (in  the  words  of  Pjalm  xix.  14) 
Jbme  Liturgical  appeal  to  our  LORD  in  that  charaSer.  He 
aljb  fays  that  the  evil  fpirits  are  exorcifed  by  us  at  this  dayM 
And  here  at  once  I  put  my  finger  upon  the  pajfage.  This  is 
the  key, — the  door  opens  at  once,  on  the  exorcifm  of  the  pof- 
fejed  in  the  Liturgy  of  S.  Clement.     Here  it  is  : —  J 

Prayer  for  Enercumens,  Liturgy  of  S.  Clement, 

Page  68  (Englirti). 

Deacon. — Pray  ye  that  are  troubled  by  unclean  fpirits. 

Let  us  all  pray  earneftly  for  them,  that  God,  the  lover  of  men,  may  through 

Christ  rebuke  the  unclean  and  e-vU fpirits,  and  may  deli'ver  His  fuppHants 

from  the  <n)er-majiery  of  the  alien.     He  that  rebuked  the  legion  of  fiends  and 

the  primaeval  fource  of  evil,  the  devil,  let  Him  rebuke  alfo  now  the  apofiates 

Jrom  piety  {riXt  dtrorraraif  rrif  iwn^i/af,  compare  8.  Juftin  above,  d\K(n(ia.  -nf 


Appendix  to  Liturgical  Rotations.  467 

6si><re8iiai),  and  preferve  his  own  handiwork  from  the  energy  of  Satan,  and 
purify  them  whom  with  much  wifdom  He  made.  Furthermore,  let  us 
intently  pray  for  them  :  fave  and  raife  them  up,  O  God,  in  Thy  power. 
Bend  your  heads,  ye  energumens,  and  receive  the  blefllng. 

Bi/7iop  prays  oi/er  them. — Thou  that  didft  bind  the  ftrong  man,  and  fpoil 
his  goods  ;  Thou  that  didjl  gi've  us  potuer  to  tread  upon  ferpenf s  and  fcor- 
pions,  and  all  the  power  of  the  enemy  .  .  .  whom  all  things  (liudder  and 
tremble  at  from  the  per/on  of  Thy  power  {atto  'rtfoa-dntav  ^vyafjiidig  <rov)  .... 
Only-begotten  GoD,  Son  of  the  mighty  Father,  rebuke  the  e'vil  fpirits, 
and  deliver  the  works  of  Thy  hands  from  the  energy  of  the  alien  fpirit :  for 
to  Thee  is  glory,  honour,  and  worfliip,  and  by  Thee  to  Thy  Father  and 
the  Holy  Ghost.     Amen. 

Notice  that  the  Bijhop's  prayer  here  is  not,  as  are  the  other 
prayers,  addrejfled  to  the  FATHER  through  CHRIST,  but 
direflly  to  CHRIST  Himjelf.  S.  Jujlin's  account,  therefore,  is 
Jlrifily  corred.  The  Jpirits  were  "  exorcijed  in  the  Name  of 
Christ,"  and  the  Prayer  of  exorcifm  is  addrejjed  immediately 
to  Him.  After  theje  particular  prayers  for  different  clajjes  of 
people,  and  immediately  before  the  Kijs  of  Peace  and  the  Ana- 
phora, there  occurs  this  general  prayer  for  ourjelves,  and  each 
other.  In  this  will  be  found  the  remaining  allujions  of  S.  Jujlin. 
I  was  greatly  pleajed  to  find  when  I  had  got  thus  far  in  the 
proofs  (and  only  then)  that  both  Jebb  and  Otto  have  been  before 
me  in  noticing  the  connefiion  between  this  latter  prayer  and  the 
pajQage  in  S.  Jujlin.  (See  Otto,  page  99  ;  Oxford  tranjlation, 
page  106.)  It  J*eems  to  me  very  Jlrange  that  with  this  clue  in 
their  hands  they  went  no  further  :  jlrange,  too,  that  even  here 
in  quoting  the  pajjage  they  omit  what  appear  to  be  the  Jlrongejl 
points  of  Similarity.     Here  is  the  pajjage  : — 

Liturgy  of  S,  Clement. 
(Page  74,  Englilh). 

Deacon. — Let  us  pray  for  each  other  that  the  Lord  may  guard  and  pre- 
ferve us  by  His  grace  unto  the  end,  and  may  deli'ver  us  from  the  e<vil  one, 
and  from  all  the  offences  of  them  that  work  iniquity,  and  may  fave  us  to 
His  heavenly  kingdom— (very  like  the  dibris  of  the  loft  embolifmus  this). 

Let  us  rife  up. 

Having  earneftly  made  our  fupplication,  let  us  commit  ourfelves  and  each 
other  to  the  living  GoD  through  His  Christ. 

Bijhop  prays  over  them. — Lord  Almighty,  moft  higheft.  Thou  that 
dwellett  in  the  higheft,  .  .  .  Thou  who  through  Christ  didft  give  us  the 
preaching  of  knowledge,  ...  do  Thou  Thyfelf  now  look  down  through 
Him  upon  this  Thy  flock,  and  redeem  {\vrfi»a-a.i)  it  from  all  ignorance  and 
evil  practices,  and  grant  that  it  may  entirely  fear  Thee,  and  perfe6Uy  love 
Thee,  and  may  be  bedewed  from  the  perfon  {ana  nfoo-iirou)  of  Thy  glory. 
Be  Thou  kind  to  them  and  propitious  (i'xmj)  and  affable  in  their  prayers, 
and  keep  them  nvithout  turning,  nuithout  blame,  without  accufation,  that  they 
may  be  holy  in  body  and  in  foul,  not  having  fpot  nor  wrinkle,  nor  any  fuch 
thing  ;  but  that  they  may  be  perfeft,  and  none  among  them  may  be  incom- 
plete.    O  Helper,  Mighty,  regarding  not  the  perfons  of  men,  be  Thou  the 


468  Appendix  to  Liturgical  Rotations. 

Affijiance  of  Thy  people,  whom  Thou  didft  purchafe  with  the  precious  blood 
of  Thy  Christ;  Defender,  Guardian,  Steivard,  moji  fecure  IVall,  Fence, 
Security,  for  none  can  pluck  them  out  of  Thine  hands,  nor  is  there  any  other 
god  nice  Thee,  for  in  Thee  is  our  truft.  Sanftify  them  in  Thy  truth,  for 
Thy  word  is  truth.  Thou  that  art  not  to  be  flattered.  Thou  that  art  not  to 
be  deceived,  deliver  them  from  all  ficknefs  and  all  infirmity,  from  every  fall, 
from  all  injury  and  deceit,  from  the  fear  of  the  enemy,  from  the  arrow  that 
flieth  by  day,  from  the  thing  that  walketh  in  darknefs :  and  vouchfafe  to 
them  the  eternal  life,  which  is  in  Christ,  Thine  Only-begotten  Son,  our 
God  and  Saviour,  through  Whom,  &c. 

TheJ*e  are  the  pajjages.  You  will  notice  how  S.  Jujlin  alludes 
to  them.  The  manner  in  which  he  explains  the  meaning  of 
the  word  axxoTf/ajv  is  very  Jingular.      He  Jays: — 

"  Alien"  jpirits  mean,  Jays  he,  "  evil  and  wandering"  Jpirits. 
The  word  "  ^"y/V,"  as  applied  to  the  Jpirits,  occurs  in  the  pajjage 
from  the  Liturgy  given  above.  The  word  ^^wandering^^  (a  rare 
word)  is  aljb  applied  by  this  Jame  Liturgy  to  the  devil  in  page 
86,  Englijh  ;   page  104,  Greek: — 

That  they  may  be  delivered  from  the  devil,  and  from  his  wandering  (tSc 

vXara;  auTSu). 

There  is  another  thing  worth  notice.     S.  Jujlin  Jays : — 

At  the  power  of  Whofe  Name  even  the  evil  fpirits  trembled  (ri  J«»/t«^» 

The  Liturgy  Jays : — 

Whom  all  things  fliudder  and  tremble  at  from  the  perfon  of  Thy 
power. 

*0f  varra  ^kWii  tu.\  rpi/ttH  e/ito  jrftrcivw  h/fafjuif  vov. 

The  p^iaaei  here  is  additional,  you  fee.  It  is,  however,  re- 
Jlored  in  a  fentence,  evidently  bearing  on  this  part  of  the  Liturgy, 
in  the  forty-ninth  chapter  of  the  Dialogue: — 

The  hidden  power  of  God  was  in  the  crucified  Christ,  whom  both  the 
evil  fpirits  and  all  the  powers  and  principalities  of  the  earth  Jbudder  at. 

Kfv^ia.  Kfafxtf  rou  @iov  yiymi  r£  a-ra.Vf»i6irrt  XpurrS,  oy  xa\  ri  iaif4,(Ha  ^(lo'rU 
Mi  waa■a.^  avX£(  al  ufXaX  mI  ifoinriaj  tSj  yiif. — Dial.  Trypho,  4.9  (end). 

There  are  other  common  allujlons  which  you  will  notice  ;  e.g. 
that  of  the  evil  fpirits  being  *'fubjea  to  us'*  (S.  Jujlin)  ;  "  under 
our  power**  (Liturgy). 

Lajlly,  what  is  the  *♦  difpenfation  of  the  Pajfton"  {olhovofJLia  roS 
irdQoui).     I  cannot  help  thinking  it  pojjlble  that  this  may  refer 


Appendix  to  Liturgical  Rotations.  469 

to  the  Liturgy  itfelf  through  the  Eucharijl.  I  do  not  deny  that 
the  term  o'iKovo//.ia  is  ujed  generally  by  the  early  Fathers  fome- 
times  to  exprejs  the  counjel  of  GOD  in  the  Incarnation.  Parti- 
cularly, however,  I  think  that  it  is  dijlinflly  applied  to  the  Eu- 
charijl. 

Thus  S.  Paul  Jays  : — 

A  difpenfation  (ftewardfhip,  olKovofjtU)  is  committed  to  me.—i  Cor.  ix.  17. 

And  again,  more  definitely : — 

Let  a  man  fo  account  of  us  as  of  the  minifters  of  Christ,  and  Jieiuards 
{oMovofxov;)  of  the  myjieries  of  God.  —  i  Cor.  iv   i. 

Jujl  as  S.  Peter  /peaks  of— 

Stewards  of  the  manifold  grace  of  GoD. — i  Pet.  Iv.  10. 

And  S.  Paul,  in  addrejOTmg  Titus,  Jays  : — 

A  bifliop  muft  be  blamelefs  as  thejieivard  of  God. — Tit.  i.  7. 

The  epithet  olK6vo/ji.oi  is  applied  to  priejls  in  the  Liturgy.  So 
in  Lit.  S.James,  page  58  (Greek)  : — 

That  we  .  .  .  being  counted  worthy  to  minifter  without  guile  at  Thy 
altar  may  receive  the  reward  of  faithful  and  prudenty?^zu^r^j. 

But  perhaps  the  mojl  applicable  of  all  the  pajfages  in  which 
the  word  is  uJed  occurs  in  page  6 1  (Greek)  of  the  Liturgy  of  S. 
James,  immediately  before  the  conjecration  :  thus — 

Who  defcended  from  heaven,  and  being  incarnate  of  the  Holy  Ghost 
and  Mary  the  Virgin  and  Mother  of  God,  and  having  had  His  converfation 
with  men,  accomplijhed  all  the  difpenfation  (ntkYra,  tiK0]i6fji,ti<re)  for  the  falvation 
of  our  race  (and  being  about  to  die  took  bread,  &c.). — Page  50,  Englifh. 

There  are  doubtlejs  plenty  more  pajjfages  to  the  Jame  effeS. 

Now,  S.  Jujlin  is  here  jpeaking  about  particular  exorcijms  on 
particular  occajions.  He  does  not  Jay  (what  he  might  have  Jaid, 
of  courje,  with  perfeS  truth)  that  the  power  of  the  devil  was 
broken  once  and  for  all  upon  Calvary  ;  but  he  Jays  that  when 
we,  by  exorcijm,  take  up  the  power  of  vidory  then  won  for  the 
Church  by  our  LORD,  the  devils  are  expelled  by  "  the  Jleward- 
Jhip  of  the  Pajjion."  How  do  we  expel  them  by  the  Jleward- 
Jhip  of  the  PaJJion  unle/s  by  that  application  of  the  PaJjion 
whereof  we  are  Jlewards  ? 

There  are  many  pajjages  which  J*eem  confirmatory  of  this. 
See,  for  injlance,  Apol.  ii.  6,  where  S.  Jujlin  fpeaks  again  about 
the  exorcijms;  and  compare  the  firjl  part  of  the  chapter,  wherein 
S.  Jujlin  fpeaks  of  the  work  of  the  Father  and  of  the  Only- 


47  o  Appendix  to  Liturgical  Rotations. 

begotten  Son,  with  the  Liturgy  of  S.  Clement  (pages  97,  98, 
Greek). 

But  the  Jlrongejl  fupport  of  all  is  to  be  found  in  the  words  of 
S.  Jujlin  immediately  after  the  pajfage  itjelf.  Having  faid, 
"  even  the  evil  Jpirits  Jiibmit  to  His  Name,  and  to  the  Jleward- 
jhip  of  His  Pajjion,"  S.  Jujlin  continues  :  — 

And  if  fo  great  power  is  fhown  to  have  attended,  and  still  TO  attend, 
the  Jlenvardjbip  of  His  PaJJlon,  how  great  fhall  that  power  be  in  His  glorious 
coming  again  r 

El  Js  TV  ToS  TTttQoyf  ttuToy  Oixoyo^ict  ro<ravTn  iiva/nt;  iBMwrai  wapaxoXot/9iiC"a<ra  xai 
7rafaxo\ov6oZa-a,,  ttootj  h  ly  rfi  IvJ'o^a)  yiyofxivri  avrou  irafova-ia  ; — Trypho,  3 1 . 

This  is  the  tv^o^o^  'Ka^ouaia  of  the  Liturgies  {pajjim),  which 
ever  forms  the  point  towards  which  they  look  in  their  comme- 
morations of  the  PajOion,  whoje  merits  they  apply.  (After  the 
words  of  Injlitution,  follow,  "  Remembering,  therefore,  His  life- 
giving  PaJJion,  His  Crofs  .  .  .  His  glorious  coming  again  .  .  . 
we  offer  this  jacrifice,"  &c,) 

S.  Jujlin  argues  thus,  as  it  Jeems  to  me: — 

If  the  Prefence  here  on  earth  of  His  invifible  Manhood,  together  with 
the  Holy  Angels  in  the  ftewardfliip  of  the  Paflion  has  fo  great  power  over 
the  devil  and  his  angels,  how  glorious  will  be  that  final  triumph  over  the 
fpirits  of  evil  when  He  fhall  come  again,  no  longer  veiled  from  human  fight, 
but  vifible  as  the  Son  of  Man  with  the  Angels  in  the  clouds  of  heaven. 

For  S.  Jujlin  a6lually  does  continue  thus ;  theje  are  his 
words: — 

For  as  the  Son  of  Man  He  (hall  come  upon  the  clouds  of  heaven,  and 
the  angels  with  Him. 

There  is  one  clafs  of  quotations  to  which  I  have  made  no 
allujion.  Was  there  any  definite  creed  ujed  in  the  Liturgies  in 
Apojlolic  times  (as  later,)  ?  and  are  there  any  traces  of  this  in 
the  Epijlles  of  the  Apojlolic  Fathers  ?  I  think  that  there  are, 
and  thofe  not  faint  nor  indijlinfl.  There  are  pajjfages  in  the 
Epijlles  of  S.  Ignatius  upon  which  I  Jhould  much  like  to  have 
your  opinion.  In  Jcarching  for  the  indications  of  a  genuine 
"  form  of  Jound  words,"  I  knew,  of  courfe,  that  I  Jhould  not 
find  the  article  on  the  Defcent  into  Hell^  and  did  not  exped  to 
find  the  Communion  of  Saints,  nor  the  Life  everlafiing.  I  looked 
Jharp,  however,  for  the  lajl  two  with  great  interejl.  Now  look 
at  thcje  pajjages.  The  firjl  is  from  the  Epijlle  to  the  Smyr- 
mxans. 

S.  Ignatius  fays  that  he  knows  that  the  Smyrnxans  are 
"fettled  in  an  immoveable  faith  "  (xaryt^Tia-fievoui  sv mhvyitu  m<nii)t 


Appendix  to  Liturgical  duotations.  47 1 

and  "  fully  believe  incur  LORD  "  {7re'^>^>i§o(popn(Aevous  els  tov  Kv^jov 
v/jiwv)  : — 

Being  truly  from  the  race  of  David  according  to  the  flefli : 

Son  of  God  according  to  the  will  and  power  of  GoD: 

Truly  born  of  a  Virgin  j 

Baptized  by  John,  that  all  righteoufnefs  might  be  fulfilled  by  Him  : 

Truly  crucified  by  Pontius  Pilate : 

By  the  fruits  of  which  we  are,  even  by  His  Bleffed  PafTion ; 

That  He  might  raife  a  token  for  ever  by  His  Refurreftion, 

To  all  His  Saints  and  faithful,  whether  among  Jews  or  Gentiles, 

In  the  One  Body  of  His  Church. — Ep.  Smyrn.  i. 

This  bears,  as  it  Jeems  to  me,  every  mark  of  a  creed.  Such 
a  creed  as  would  be  injerted  in  a  letter  by  a  man  who  had  learnt 
by  heart  a  regular  form.  Nor  does  the  pajjage  Jland  alone. 
Here  is  another  from  the  Epijlle  of  S.  Polycarp  to  the  Phi- 
lippians : — 

Believing  in  Him  who  raifed  our  Lord  Jesus  Christ  from  the  dead; 
And  gave  Him  a  throne  and  glory  on  His  right  hand  ; 
To  whom  all  things  in  heaven  and  earth  were  fubjefted  j 
Whom  every  living  creature  ferves  : 
Who  is  coming  as  Judge  of  quick  and  dead : 
Whofe  Blood  God  will  require  of  thofe  who  difobey  Him : 
But  He  who  raifed  Him  from  the  dead  will  alfo  raife  us,  (if  we  do  His 
will,)  8cc.—Ep.  of  S.  Polyc.  ad  Phil.  ii. 

And  here  is  a  very  Jlrong  caje  from  the  Epijlle  of  S.  Ignatius 
to  the  Trallians.  *'  Stop,"  Jays  he,  "  your  ears,  therefore,  when 
any  one  /peaks  without  (x^flj)  jESUS  CHRIST  :" — 

Who  was  from  the  race  of  David : 
Who  was  from  Maryj 
Who  was  truly  born,  ate  and  drank ; 
Was  truly  perfecuted  by  Pontius  Pilate : 

Was  truly  crucified,  and  died  j  while  things  in  heaven  and  on  earth  and 
under  the  earth  looked  on  : 

Who  was  alfo  truly  raifed  from  the  dead  by  the  Father  who  raifed 

After  the  fame  manner  as  He  will  alfo  raife  up  us  who  believe  in  Him  by 
Jesus  Christ, 

Without  Whom  we  have  not  the  true  Life. — Ep.  trail,  xi. 

Compare  this  with  the  creed  given  above  from  the  Smyrnacans. 
With  the  exception  of  the  claufe  of  the  Baptifm^  which  is  want- 
ing in  the  Trallians,  the  two  are  very  like,  and  fupplement  one 
another  in  a  fingular  manner.  The  lajl  clauje  in  the  Trallians 
has  Jbmething  very  like  the  Life  everlajling.  The  lajl  claufe 
but  one  of  the  Smyrnaeans  looks  very  like  a  rough  draft  of  the 
Communion  of  Saints.  Altogether  they  are  very  much  what  one 
would  write  onefelf  if  one  were  to  throw  the  Apojlles'  Creed 


47  i  Apfendix  to  Liturgical  Rotations. 

into  an  epijlolary  form  with  a  view  to  exhortation  of  the 
faithful. 

Look  alfo  at  this  pajQTage  in  the  Epijlle  of  S.  Ignatius  to  the 
Ephejians  (chap,  xviii.)  ; — 

Our  God,  Jesus  Christ, 

Was  conceived  in  the  womb  (lxuo<f>opi.6D)  by  Mary,  according  to  God's 
difpenfation, 

Of  the  feed  of  David  and  of  the  Holy  Ghost, 

Who  was  born,  and  was  baptized. 

That  by  the  Paffion  He  might  cleanfe  the  water. — Eph.  xviii. 

Suppojlng  this  to  be  a  relic  of  a  creed  exijlinginante-Nicene  times 
in  a  Liturgy  or  in  a  Baptijmal  Office  (the  pajjage  in  the  Smyr- 
naeans  gives  the  baptijm  clauje  too),  it  is  pojfible  that  this  lajl 
clauje  may  have  furnijhed  the  original  of  TertuUians'  exprejjion. 
(I  quote  from  memory)  : — 

Utpote  nondum  adimpleta  gloria  Domini,  nee  inftituta  eiEcacia  lavacri 
per  Paifionem  et  Refurreftionem  ipfius." — De  Baptifmo. 

S.  Ignatius  jeems  to  allude  to  the  Jame  formula  in  Chapter  xx. 
of  the  Jame  Epijlle  : — 

Come  together 
In  one  Faith,  and  in  one  Jesus  Christ, 
Who  was  of  the  race  of  David  according  to  the  flefti. 
Son  of  Man,  and  Son  of  God,  &c. — Eph.  xx. 

Here  is  another  pajjage  from  the  Epijlle  to  the  Magnejians. 
Warning  them  againjl  falje  dodrine,  he  tells  them  that  "  in  the 
**  Church  {k7r\  to  auro)  there  is  one  form  of  prayer,  one  Jupplica- 
**  tion,"  (jxicx.  TTpoaevxv,  //.ia  ^frjcrij, — an  ujeful  hint  rejpe^ing  the 
Liturgies,  by  the  way,)  and  that  therefore  they  are  "to  ap- 
proach, as  to  one  altar  (duaiaa-Tri^iov)^  to  one  Jesus  CHRIST." 
He  direfts  them,  therefore,  not  to  go  ajlray  to  falJe  do6frine 
{Totf  £T£fo5b|jaj{).  For  holy  men  have  undergone  perjecution  in 
order  that  mijbelievers  Jhould  be  fully  convinced  (7r^Df  of  of  nSrvai) 
that— 

There  is  One  God  who  manifefted  Himfelf  by  Jesus  Christ  His  Son. 

Compare  this  with  the  famous  paJJage  in  S.  Hermas,  which 
was  fought  for  both  by  Catholics  and  Arians ;  and  which  fo 
Jlartles  thoje  who  are  accujlomed  to  believe  in  the  abjence  of 
clear  dogma  before  the  Niccne  period. 

Firjl  of  all  believe  that — 

There  is  One  God  : 

Who  created  and  fonned  all  things  of 

Nothing  into  Being : 
He  comprehendx  all  things. 


Appendix  to  Liturgical  Rotations.  473 

And  alone  is  incomprehenfible  : 
Who  can  neither  be  defined  by  word 
Nor  conceived  by  the  mind, 
Therefore,  believe  in  Him. — S.  Herm.  Maud.  i. 

S.  Irenaeus  {jfdv.  Har.  iv.  20)  fays  : — 

Well,  therefore,  has  the  Scripture  pronounced  which  fays,  "  Firft  of  all, 
believe  that  there  is  One  God." 

This,  of  courje,  is  generally  taken  as  a  Jlrong  proof  of  the 
early  veneration  for  S.  Hermas.  But  if  S.  Hermas  had  any 
early  form  of  a  creed  in  his  memory,  there  may  be  another 
reajbn  for  the  uje  of  the  word.  In  the  Firjl  Vijion  of  S.  Her- 
mas are  Jbme  exprej[][lons  which  may  be  referred  to  the  fame 
thing  : — "  GOD,  Who  dwells  in  Heaven,  and  framed  all  things 
"  of  nothing  into  being,  and  multiplied  them  for  the  fake  of 
«  His  Holy  Church." 

To  return  to  S.  Ignatius.  He  goes  on  to  fpeak  to  the  Mag- 
nejians  about  the  Life  in  CHRIST  (chap,  ix.)  : — 

How  (fays  he)  fliall  we  be  able  to  live  without  (x»p»f)  Him  whofe  dilciples 
the  Prophets  being,  did  by  the  Spirit  expert  Him  as  a  Mafter?  And  for 
this  reafon  He  whom  they  juftly  awaited  being  come  {ita.fm)y  raifed  them 
from  the  dead. 

He  therefore  exhorts  them  not  to  Judaize,  and  continues  with 
thefe  words  :  — 

As  one  of  the  leaft  among  you  I  am  defirous  to  forewarn  you  that  ye  fall 
not  into  the  fnares  of  vain  doftrine,  but  that  ye  be  fully  inJiruSied  in  the 
Birth,  and  in  the  Paffwn,  and  in  the  RefurreSion,  which  took  place  in  the 
time  of  the  go'vernment  of  Pontius  Pilate  i  being  truly  and  certainly  accom- 
plifhed  by  Jesus  Christ  our  Hope,  from  which  may  God  forbid  that  any 
of  you  be  turned  afide.  .  .  Study,  therefore,  to  be  confirmed  (^E^ataiSrivaj)  in 
the  do£lrines  of  our  Lord  and  of  the  Apojiles  (w  wf  Joy/wao-jy  toD  K.v(iou  naX 
fSh  avo<rriXen). — Ep.  Magnes.  xii. 

This  pajjage,  though  not  explicit,  feemed  to  me  to  court 
attention,  and  to  compare  well  with  I  Cor.  xv.  3.  This  lajl 
text,  indeed,  is  a  good  fubjeft  for  tejling  the  critical  value  of  the 
opinion  advanced  here  refpeSing  the  indications  of  a  creed  in  the 
Apojlolic  Fathers.  For  I  think  that  the  pajjages  here  quoted 
from  S.  Ignatius  and  S.  Polycarp  are  all  far  clofer  in  diSion 
and  in  completenefs  to  the  creed  which  we  pojjefs  than  is  that 
pajjage  in  the  Corinthians.  Yet  it  is  unhefitatingly  ajfumed  by 
our  bejl  Liturgijls  that  this  lajl  contains  at  leajl  the  elements  of 
a  creed.      Mr.  Freeman  fays  : — 


474  Appendix  to  Liturgical  Rotations. 

The  creed  in  the  earlieft  times  would,  of  courfe,  be  comparatively  brief: 
but  the  rudiments  at  leaft  of  fuch  a  formula  were  certainly  delivered  by  S. 
Paul  to  the  Churches,  {vide  i  Cor.  xv.  i,  &c.),  and,  doubtlefs,  by  the  other 
Apoftles.  And  it  is  almoft  inconceivable  that  the  Churches  of  the  Eaft  can 
have  fecured  a  correft,  uniform,  and  univerfal  acquaintance  with  the  articles 
of  the  Chriftian  faith  on  the  part  of  their  members  in  any  other  way  than  by 
ufing  the  creed,  from  the  time  its  very  rudiments  exifted,  in  their  public 
Offices. — Principles  of  Di'vine  Ser'vice,  vol,  i.  p.  98. 

I  heartily  agree  with  him,  and  believe  that  thefe  Fathers  were 
quoting  the  creed  ujed  in  their  Liturgy,  which  creed  was,  of 
courje,  Juperjeded  after  the  Nicene  period  by  the  authoritative 
creeds  of  the  Councils. 

Theje,  then,  are  the  pajjages  on  which  I  wijh  to  have  your 
opinion.  They  are  not  the  only  ones  towards  which  the  jludy 
of  the  Apojlolic  Fathers  Jhould  be  concentrated,  with  a  view  to 
Liturgical  knowledge.  I  am  conjcious  of  having  only  Jcraped 
the  Jiirface  of  a  very  rich  Jbil.  There  are  many  other  pajjages 
which  I  pajjed  with  a  longing  eye,  and  a  pojitive  conviSion  that 
a  wider  knowledge  than  mine,  and  a  keener  eye,  may  yet  draw 
from  them  treajiares  which  I  can  indicate,  but  not  extrad  with- 
out further  Jludy.  However,  I  Jend  you  what  I  have  got,  and 
Jhall  await  your  verdiS. 

Yours  truly, 

Gerard  Moultrie. 

Reading, 

Eve  of  the  Afcenfion, 
1862. 


M 

m 

1 

f^^ 

"mmm-^  smMmmm 

i 

XVI. 
STUDIES  OF  THE  WESTERN  CHURCH, 

1815— 1861. 


ONTEMPORARY  Ecclefiajlical  Hijlory— 
where  jhall  we  look  for  it  ?  Inquire  for  any 
annals  of  the  Englijh  Church  from  the  rife  of 
Wejleyanijm  to  the  prefent  time — the  work 
does  not  exijl.  In  France,  the  Abbe  Guettee's 
hijlory  only  comes  down  to  1 80 1.  In  Spain 
and  Portugal  the  feries  of  new/papers  would  alone  form  the 
ecclejiajlical  annals  of  the  lajl  Jeventy  years.  Aujlria's  Church 
hijlory  finds  a  tolerably  interejling  writer  in  Gams  ;  but  that  of 
the  other  German  States  mujl  be  picked  out  of  concordats  and 
gazettes,  local  hijlories  and  dejcriptions.  Italy,  as  diJlinS  from 
the  papacy,  is  quite  Jilent.  PruJJia — as  our  lijl  Jhows — is  rather 
more  fortunate.  Of  the  Univerjal  Church,  during  that  mojl 
eventful  period  Jince  the  Congrejs  of  Vienna,  there  is  no  detailed 
hijlory ;  the  bejl  refume  is  undoubtedly  contained  in  the  lajl  150 
pages  of  Dr.  Alzog's  book. 

Whoever  is  to  be  the  Baronius  of  the  prejent  century  will 
have  difficulties  to  contend  with  of  which  that  great  father  of 
Church  hijlory,  of  which  Pagi,  of  which  CabaJJutius,  of  which 
Fleury,  of  which  Natalis  Alexander,  knew  nothing.  The 
enormous  mafs  of  works  which  he  muJl  procure  and  Jludy,  how- 
ever formidable  a  hindrance,  is  n6thing  to  that  which  arijes  from 
the  dijuje  of  Latin  as  the  European  language  for  Church  hijlory. 
Even  granting  that  a  Jcholar,  devoted  to  the  tajk,  might  majler, 
in  a  few  years,  all  the  Romance  languages  of  Europe  Jiifficiently 
to  Jerve  his  purpofe,  and,  in  a  few  more,  under  the  Jame  limits, 
the  Teutonic  tongues ;  then  comes  the  more  terrible  difficulty  of 
Slavonic,  culminating  from  its  eajlejl  family,  the  old  Church 
language,  to  its  hardejl,  that  mojl  fearful  Jludy  of  Polijh.     And 


476     Studies  of  the  Weft  em  Churchy  1815 —  1 8  6 1 . 

after  that,  Magyar  lies  behind  him.    And  all  this  for  the  modern 
Church  hijlory  of  Europe  alone. 

We  propoje,  in  the  following  paper,  to  give  a  brief  jketch  of 
the  Church  hijlory  of  Europe  from  the  Congrejs  of  Vienna  to 
the  prejent  time.  We  mujl  bejpeak  the  reader's  kind  considera- 
tion, and  will  previoujly  apologife  for  the  mijlakes  into  which 
we  are  almojl  certain  we  jhall  fall.  All  we  can  pledge  ourjelves 
to  do,  is  that  we  will  not  /pare  our  labour.  It  is  curious  to  think 
how  very  little  is  known  of  events  which  have  happened  in  our 
own  days,  of  perjbnages  who  have  lived  within  the  lajl  twenty 
years,  when  compared  with  Jimilar  events  and  people  in  the 
early  and  mediaeval  Church.  How  many,  for  injiance,  who  are 
intimately  acquainted  with  the  life  of  Athanajius,  of  our  own 
Thomas  of  Canterbury,  of  Gregory  VII,  never  heard  the  name 
of  the  ever-memorable  Clement  Augujl  von  der  Drojle  ?  AJk 
for  the  teaching  of  Nejlorianijm,  and  you  Jhall  get  a  fluent 
anjwer ;  put  a  quejlion  about  S.  Simonianijm — and  a  blank 
Jilence.  A  man  jhall  tell  you  what  was  condemned  at  Conjlance 
in  14 1 5,  who  is  perfedly  ignorant  what  great  dof?or  narrowly 
ejcaped  cenjure  at  Bordeaux  in  1853.  And  juch  names  as 
thoje  of  Frayjjinons,  Balmez,  Sailer,  Hinterberger,  Brentano, 
Klee,  Gitzler,  Powondra,  Reinhe,  and  the  like,  how  unknown 
are  they  to  mojl  Englijh  ears. 

We  commence  at  the  period  when  the  fountains  of  the  great 
deep,  broken  up  by  the  Firjl  Revolution,  Jeemed  to  have  Jub- 
jlded.  It  is  marvellous  to  think  that,  from  the  very  firjl  to  the 
very  lajl,  that  tempejluous  period  only  lajled  twenty-jix  years ; 
in  other  words,  that  our  Queen's  prejent  length  of  reign  is  not 
fo  far  jhort  of  mcafuring  it.  And  what  portentous  changes  it 
had  brought  on  the  Church  !  Monajlici/m  jwept  out  of  France,  a 
third  part  of  her  bijhoprics  jupprejjed,  the  union  of  the  fecular 
and  ecclcjiajlical  rule,  in  juch  fees  as  Salzburg,  Cologne, 
Mayence,  Liege,  at  an  end  for  ever ;  the  Holy  Roman  Empire, 
that  Jecular  correlative  of  the  Papacy,  jhattered  in  pieces  ;  the 
Church  treajlires  of  Spain  and  Portugal  utterly  gone  ;  religious 
houjcs  in  Belgium  cfcaping  but  by  the  jkin  of  their  teeth ; 
Aujlria  and  Bavaria  fecularijing  nearly  half  their  convents ;  in 
fad,  Naples  and  Sicily  the  only  lands  that  retained  unaltered  the 
old  regime.  The  temporal  power  of  the  Papacy  jeemed  trembling 
in  the  Jcale  ;  another  large  Protejlant  kingdom  had  arijen,  partly 
on  the  ruins  of  Aujlria.  The  times  jeemed  very  dark  for  the 
Latin  Church  when  the  Congrcfs  of  Vienna  met. 

Gregory  Barnabas  Chiaromonte,  Cardinal  Bijhop  of  Imola, 
was  then  in  the  jlxtccnth  year  of  his  pontificate  as  Pius  VII. 
Conjidcring  the  compojilion  of  the  Congrejs  at  Vienna,  that  no 


Studies  of  the  Wejiern  Church,  1815 — 1861.     477 

man  of  eminent  talent  ejpoujed  the  interej^s  of  the  Church,  that 
Dalberg,  Primate  of  Germany,  would  not  interfere,  the  general 
decijion  of  the  ajjembled  Jlatejmen  was  remarkably  favourable 
to  the  Holy  See,  ejpecially  in  the  precedence  which  they  accorded 
to  its  legates.  True,  Conjalvi,  Vicar-General  of  Conjlance, 
Papal  Nuncio  at  Vienna,  felt  himjelf  bound  to  ijjue  a  protejl 
againjl  certain  a^s  which  trenched  on  Roman  prerogative  ;  but, 
on  the  whole,  the  calm  holy  old  man  who  then  Jleered  S.  Peter's 
bark  mujl  have  felt  that  he  had  achieved  a  vidory.  On  the 
dijjolution  of  the  Congrejs,  the  altered  territorial  difpojition  of 
Germany  firjl  claimed  the  attention  of  Rome.  The  new  king- 
dom of  Wurtemberg  had  aggregated  to  itjelf  parts  of  the  once 
independent  bijhoprics  of  Conjlance,  Wurzburg,  Worms,  Spires  ; 
Baden,  too,  NaJJau,  and  EleSoral  HeJJe  had  Jo  changed  their 
hands  as  to  necejjitate  an  altered  ecclejiajlical  regime.  Accord- 
ingly, by  the  bull  Provida  folerjque  foUicitudo  (Aug.  16,  1821), 
Freiburg  in  Breijgau  (not  many  years  before  given  up  by  Aujlria) 
was  conjlituted  the  archbijhopric  for  the  Grand  Duchy  of  Baden  ; 
with  the  Juffragan  fees  of  Rottenburg  for  Wurtemberg  (the 
Lutheran  ecclejiajlics  evincing  a  great  obje^lion  to  the  creation 
of  a  bijhopric  in  Stuttgart),  Limburg  for  NaJJau,  Mainz  for 
HeJJe  Darmjladt,  and  Fulda  for  EleSoral  HeJJe.  The  bull 
De  falute  animarum  (July  16,  1821)  Jettled  the  ecclejiajlical 
affairs  of  PruJJia;  and,  in  1824,  a  concordat  for  Hanover  re- 
ejlablijhed  the  two  fees  of  Ofnabriick  and  Hildejheim.  The 
reintroduftion  of  the  Jefuits  into  fome  of  the  Italian  States,  the 
reform  and  aggrandifement  of  the  Propaganda,  principally 
carried  on  by  Cardinal  Pedicini,  and  a  perpetual  Jlruggle  with 
the  Carbonari,  occupied  the  Pope's  lajl  years.  A  concordat 
with  ViSor  Emmanuel,  of  Sardinia,  gave  that  kingdom  nineteen 
bijhoprics  under  the  archiepifcopal  Sees  of  Turin,  Vercelli,  and 
Genoa.  Another,  with  Ferdinand,  of  Naples,  united  fome  few 
fmall  fees  in  Calabria,  increafing  their  number  in  Sicily.  Dignities 
in  abbeys,  and  collegiate  and  cathedral  churches,  were  referved  in 
the  firjt  Jix  months  to  the  Pope,  in  the  lajl  to  the  bijhop.  Church 
property  remained  with  an  uti  pojfedetis.  Full  of  years  and 
honour,  Pius  VII.  departed  this  life  Augujl  21,  1823,  .having 
lived  eighty-two  years,  and  held  the  Pontificate  twenty-three ; 
a  year  Jhorter  than  his  predecejfor,  longer  than  any  other  pontiff 
but  one.    Thofe  who  fat  more  than  twenty-one  years  are  only — 

Years.         Months.        Days. 

Pius  VI 24  6  14 

Hadrian  1 23  10  17 

Pius  VII 23  5  6 

Alexander  III.     ...  21  11  23 

S.  Silvefter  I.        ...  21  o  4 


47  8    Studies  of  the  Weftern  Churchy  1 8 1 5 —  1 8  6 1 . 

It  is  well  known  that  an  ancient  tradition  forbids  the  hope  to 
any  of  S.  Peter's  JucceJJbrs  -perven'tre  ad  annos  Petri  :  i.  e.  to 
reign  twenty-five  years. 

While  we  are  on  this  jubjeS,  we  may  mention  the  veryjin- 
gular  rule,  or  rather  coincidence,  which  has  been  imagined  to 
determine,  in  the  earlier  half  of  a  century,  the  length  of  the 
reigning  pontiff's  life.  Add  his  number  to  the  number  of  his 
predecejjbr,  and  that  to  ten,  and  the  rejult  is  the  fatal  year. 
Pius  VII.  fucceeded  Pius  VI. — Jix  and  feven  are  thirteen  ;  add 
ten,  which  makes  twenty-three;  Pius  VII.  died  in  1823.  Leo 
XII.  jucceeded  Pius  VII. — twelve  and  Jeven  are  nineteen  ;  add 
ten,  and  you  have  twenty-nine;  Leo  XII.  died  in  1829.  Pius 
VIII.  Jucceeded  Leo  XII. — eight  and  twelve  are  twenty;  add 
ten,  thirty;  Pius  VIII.  died  in  1830. 

Pius  VII.  was  Jucceeded  by  the  Cardinal  Hannibal  de  la 
Genga,  who  took  the  name  of  Leo  XII.  The  holinejs  of  this 
pontiff's  life  was  never  denied ;  but  his  Jlrong  political  views, 
concurring  as  they  did  with  the  height  of  the  reaftionijm  againjl 
the  French  Revolution,  left,  no  doubt,  an  influence  on  the  Holy 
See,  which,  in  after  days,  brought  forth  Jad  trouble.  He  be- 
came an  ejpecial  mark  for  Protejlant  indignation,  on  account 
of  the  bull  Vt  primum  ad  fummiy  in  which  he  ejpecially 
condemned  Bible  Societies.  His  chief  work  was  the  reorganiz- 
ation of  the  Bijhoprics  of  Brazil — in  connexion  with  the 
Reparation  of  that  vajl  empire  from  Portugal.  He  died  Feb. 
10,  1829. 

After  an  interregnum  of  forty-nine  days.  Cardinal  Cajliglioni 
Jucceeded  as  Pius  VIII.  Times  were  now  changing.  Reform 
was  advancing  with  hajly  Jleps  in  England — the  Legitimijl 
d)majly  was  almojl  at  an  end  in  France.  The  new  pontiff  had 
but  little  time  allowed  to  Jhow  how  completely  he  trod  in  the 
footjleps  of  his  predecejjbr.  He  nobly  exerted  himjelf  in  the 
cauje  of  the  poor  Jlaves  in  Brazil — put  forth  the  whole  power 
of  Rome  in  the  matter  of  mixed  marriages  in  the  Rheno- 
PruJJlan  provinces ; — entertained  a  clojer  correjpondence  with 
the  "  Uniat "  Armenians ;  and  conjidered  freemajbnry  of  Jo 
deijlical  a  tendency  as  to  dired  a  bull  againjl  it.  It  was  at 
the  commencement  of  his  pontificate  that  that  mojl  righteous 
afl  of  "  Catholic  Emancipation  "  was  carried  in  England.  The 
July  revolution  broke  out — Charles  X.  became  an  exile  ; — and 
the  difficulties  and  dangers  of  the  time  are  imagined,  by  his 
biographer,  to  have  Jhortcned  the  good  but  rather  narrow- 
minded  pontiff's  life.  He  went,  as  we  may  pioujly  believe,  to 
a  better  world,  on  S.  Andrew's  day,  1830. 

The  conclave  which  followed — in  its  fifty  days'  length — fixed 


Studies  of  the  Weftern  Church,  1815 — 1861.    479 

the  eye  of  Europe  on  its  deliberations,  on  account  of  the  gloomy 
Jlate  of  both  the  political  and  ecclejiajflical  atmojphere ; — till  at 
length,  on  Candlemas  Day,  1831,  the  words,  Evaugeli'z.o  vob'is 
gaudium  magnutn — hahemus  Papam^  were  heard  from  that  eagerly 
watched  window ;  and  Cardinal  Mauro  Capellari  was  chojen, 
and  took  the  name  of  Gregory  XVI.  The  commencement  of 
his  Pontificate  was  marked  by  the  rebellion  of  Bologna,  and  the 
uneajy  feeling  of  jympathy  which  manifejled  itjelf  in  Rome 
itfelf — both  crujhed  out,  for  that  time,  by  the  Aujlrian  Jbldiery. 
The  glory  of  his  reign,  however,  conjijled  in  the  unufual  number 
of  brilliant  Jcholars  who  then  flourijhed  at  Rome.  In  dogmatic 
theology,  Perrone  and  Deljignore ;  in  Scripture  exegejis,  Patri- 
tius  ;  in  philojbphy,  Ventura,  Orji,  Bonelli.  Angelo  Mai,  the 
learned  librarian  of  the  Vatican,  and  that  marvel  of  languages, 
Mezzofanti,  were  both  advanced  by  Gregory  to  a  place  In  the 
Sacred  College.  The  great  blow  which  under  this  Pope  the 
Roman  Church  received  in  the  re-amalgamation  with  the  Eajlern 
Church  of  the  Uniats  of  White  RuJJia,  has  been  too  often 
referred  to  in  theje  pages  to  need  more  than  one  Jentence  here ; 
while  the  troubles  connected  with  Lemennais,  and  the  jlruggle 
between  Cologne  and  Berlin,  will  better  be  told  in  another 
place.  Gregory  XVI.  departed  this  life,  June  I,  1846.  As 
dark  times  Jeemed  at  hand,  an  injlant  choice  was  necejjary.  The 
conclave  only  Jat  three  days,  and  on  June  16  Cardinal  Majlai 
Ferretti,  Bijliop  of  Imola,  then  only  fifty-four  years  of  age, 
became  Pius  IX. 

The  early  alliance  of  this  pontiff  with  liberal  notions — its 
unjatisfadory  rejult — the  revolution  at  Rome — his  flight  to 
Gaeta — the  French  intervention — all  theje  matters  are  frejh  in 
the  remembrance  of  our  readers.  Pius  IX's  ecclejiajlical  aSions 
have  certainly  afforded  matter  for  hijlory.  His  encyclic  to  the 
Oriental  Chrijlians  (Jan.  6,  1848),  which  we  noticed  at  the 
time,  raifed  a  perfeft  Jlorm  of  indignation  in  the  Eajl.  Not 
unnatural,  indeed,  was  the  feeling ;  it  is  only  to  be  regretted 
that  the  temper  of  the  document  in  which  the  Patriarch  replied 
was  not  equal  to  the  jbundnejs  of  its  reajbning.  The  mojl 
celebrated  and  by  far  the  faddejl  event  of  his  pontificate  was  the 
proclamation  of  the  Immaculate  Conception  as  a  dogma  of  the 
faith  (Dec.  8,  1854),  a  day  hereafter  to  be  remembered  with 
bitter  tears  by  the  Latin  Church  ;  and  his  confirmation  of  that 
declaration  in  the  bull  Ineffabilis — thenceforward  a  wider  gulf 
than  ever  between  us  and  Rome — while  the  great  fchijm  of 
Eajl  and  Wejl  is  fearfully  exajperated,  and  grievous  injury  done 
to  thofe  great  faints  like  Bernard,  who  jlrongly  oppofed  as  even 
a  permijjive  belief  what  is  now  ajjerted  as  a  certainty.  Th©  bulls 


480    Studies  of  the  Weftern  Churchy  181 5 —  1 8  6 1 . 

of  Sept.  24,  1850,  and  March  7,  1853,  which  conjlituted  a 
Roman  hierarchy  refpeflively  in  England  and  in  Holland,  mujl 
not  be  forgotten.  Happier  works  were,  the  Concordat  with 
Spain  (March  16,  185 1),  with  Aujlria  (Aug.  18,  1855),  Wur- 
temberg  (April  8,  1857),  and  Cojla  Rica  (June  9,  1858).  The 
principal  Cardinals  raijed  by  him  to  the  Jcarlet  hat  are.  Von 
GeiJJel,  Archbijhop  of  Cologne  ;  Von  Scitoffski,  Archbijhop  of 
Gran ;  Wijeman,  jb-called  of  W^ejlminjler ;  and  Von  Raujcher, 
of  Vienna.  The  faints  he  has  canonized  are,  ofjejiiits — John 
de  Britto  and  Peter  Claver  ;  John  Grande,  of  the  order  of  S. 
John  of  God  ;  and  Paul  of  the  Crojs,  who  founded  the  order 
of  that  name  ;  aljb  Maria  Anna  de  Paredes. 

It  is  worth  while,  before  we  turn  from  the  See  of  Rome,  to 
look  at  the  charaders  given  to  the  Popes  whofe  reigns  we  have 
been  conjidering,  in  the  famous  prophecy  of  S.  Malachi  ;  be- 
cause, whether  his  or  not,  we  cannot  but  believe  it  to  be  more 
than  a  coincidence  that  the  predidion  and  faS  Jhould  fo  tally. 
It  was  firjl  printed  in  1595,  by  Arnold  Wyon,  in  his  "  Lignum 
Vitae ;"  but  the  reader  may  mojl  eajily  fee  it  in  Moreri's 
Diflionary,  or  M.  Henrion' s  Hijioire  des  Papes  (Paris,  1832). 

Pius  VII.  Aquilarapax.  Is  not  this  a  wonderful  motto,  when 

we  remember  how  the  French  eagle 
fwooped  on  the  aged  Pontiff,  and 
ravened  him  out  of  his  poffelfions  ? 

Leo  XII.  Cams  et  Coluber. 

Pius  VIII.  Fir  religiofus. 

Gregory  XVI.  De  Balneis  Etruria.  He  was  of  the  order  of  the  Camal- 

dulites ;  and  the  baths  of  Camaldole 
in  Tufcany,  their  mother-houfe,  are 
famous. 

Pius  IX.  Crux  de  Cruce.  The  arms  of  Sardinia  are  a  crofs 

argent ;  a  heavy  crofs  indeed  to  the 
reigning  pontiff.  (We  believe  that 
this  is  the  firft  time  this  explanation 
has  been  given — the  prophecy  not 
having  been  re-publlflied  fince  the 
crowning  aggreffion  of  Sardinia.) 

The  remaining  eleven  Pontiffs — for  according  to  this  pro- 
phecy, there  will  be  only  eleven  more— are  thus  characterized  : 

I.  Lumen  in  calo.  6.  Pajior  et  nauta. 

%.  Ignis  ardens.  7.  Flos  florum. 

3.  Religio  depopulata.  8.  De  medietate  luna. 

4.  Fides  inlrepida.  9.  De  labor e  folis. 

5.  Pa/ior  angelicus.  10.  Gloria  oii'va. 

II.  In  pcrfccutione  cxtrema  facrae  Romanx  Ecclefiae  fedebit  Petrus 
Romanus,  (jui  pafcet  ovesin  multistribulationibus  :  quibustranfaflis,  civitas 
repticollis  diruetur,  et  Judex  tremeiidus  judicabit  populum. 


Studies  of  the  Weft  em  Churchy  1815 — 1861.    481 

In  connexion  with  this  lajl  prediSion,  we  may  remark  that 
Imperial  Rome  began  and  ended  in  Augujlus — the  ten  tribes  in 
OJhea  or  Hojhea. 

We  will  next  give  a  glance  at  the  hijlory  of  the  Church  in 
each  principal  European  nation ;  and  will  commence  with 
France. 

On  the  acceflion  of  Louis  XVIII.  the  Catholic  faith  was  in 
the  conjlitutional  charter  ejlablijhed  as  the  national  religion, 
with  toleration  for  Lutherans  and  Calvinijls  ;  but  not — ^o  far  as 
regards  public  teaching — for  any  Jeflarian  who  declined  to  clajs 
himjelf  in  one  or  the  other  of  the  two  recognized  herejies.  The 
King  himjelf  was  a  man  of  real  piety  :  but  his  encouragement 
of  and  attendance  on  religious  pfocejQions  in  a  city  which,  only 
twenty-one  years  before,  had  raijed  on  its  Cathedral  high  altar, 
and  there  worjhipped,  a  naked  projlitute,  was  doubtlejs  in  the 
highejl  degree  injudicious.  Taking  the  hint  from  our  own 
Chrijlian  Knowledge  Society,  "  The  Catholic  Ajjociation  for 
the  Dijperjion  of  Chrijlian  Books "  was  formed  under  the 
prejidence  of  the  Duke  de  Montmorency,  and  jbon  obtained 
conjlderable  Juccefs.  A  new  concordat  with  Rome  was  arranged 
under  the  management  of  Count  Blacas  and  De  Perjlgny, 
(July  II,  1817),  juperjeding  that  of  Leo  X.  with  Francis  I. 
and  the  organic  Articles  of  180 1.  By  the  latter  arrangement, 
the  French  Jees  had  been  fixed  at  the  number  of  Jixty  ;  ten 
archbijhoprics,  fifty  bijhoprics.  But  one  whole  metropolitical 
province,  Mechlin,  with  its  /even  bijhops,  had  Jince  been  lojl 
to  France  ;  Jo  had  the  See  of  Nice,  in  the  province  of  Aix. 
The  Jupprejjed  regime  had  contained  23  archbijhops  and  133 
bijhops.  The  new  concordat  propojed  to  jlrike  a  mean  between 
the  two  ;  and  immediately  met  with  great  oppojition  in  the 
Chambers,  and  could  not  be  carried  out  till  1822  ;  the  numbef 
was  then  fixed  at  Jlxty-Jix  bijhoprics  and  fourteen  archbijhoprics. 
The  French  traveller  will  obferve  the  evil  conjequences  arijing 
from  the  JuppreJJion  or  union  of  fo  many  fees.  Laon  was  joined 
to  Soijjbns  ;  the  old  diocefe  of  Laon  is  one  of  the  mojl  dead  in 
France.  Beauvais  and  Noyon  were  added  to  Senlis  ;  Noyon 
at  leajl  (for  of  Beauvais  the  writer  knows  lejs)  is  very  jluggijh. 
So  with  regard  to  Toul,  which  went  to  the  comparatively 
modern  Jee  of  Nancy.  We  give  injlances  with  which  we  are 
familiarly  acquainted. 

Another  difficulty  had  to  be  contended  againjl ;  the  deprejjed 
and  impoverijhed  condition  of  the  Church  rendered  it  hard  to 
find  labourers  for  her  vineyard.  The  younger  fons  of  the 
nobility  who  could  have  been  commendatory  abbes,  or  deans, 
or  who  might  have  accumulated  a  few  prebendal  Jlalls  in  various 

I  I 


482      Studies  of  the  Weft  em  Churchy  1815 — 1861. 

collegiate  churches,  would  now  jcorn  to  accept  a  bijhopric.  It 
was  adually  hailed  as  a  fymptom  of  reviving  religion  in  1823, 
that  two  hundred  priejls  in  that  year  had  been  ordained  more 
than  had  died.  The  King  exerted  himjelf  to  remedy  the  finan- 
cial difficulties  of  the  Church  ;  and,  in  a  Jhort  time,  her  revenues 
were  increafed  by  the  yearly  increafe  of  nearly  4,000,000  francs. 
What  was  that,  however,  compared  to  her  enormous  wealth 
previous  to  '89  ?  And,  in  good  truth,  however  laudable  in  Louis 
XVIII.  was  the  effort,  this  outward  mine  of  wealth  could  do 
nothing  without  the  inward  advances  of  earnejlnefs.  Nor  were 
tokens  of  the  latter  wanting.  Even  then  the  influx  of  German 
and  Flemijh  workmen  had  begun,  which  has  jince,  in  Aljace, 
raijed  Colmar  and  Thann,  and  Soulz  and  Uebweller,  to  be 
what  they  are.  In  like  manner,  Flanders  has  made  Lille  and 
Roubaix  rivals  of  our  own  manufacturing  towns.  The  Brothers 
of  Chrijlian  Doctrine,  the  Jpiritual  offjpring  of  the  venerable 
De  la  Salle,  then  firjl  began  to  ajfume  their  prejent  importance ; 
and  the  Urjulines  were  honourably  dijlinguijhed  above  the  other 
orders  for  their  zeal  in  education,  for  the  propagation  of  the  faith 
projpered  greatly.  Nor  was  the  Church  deficient  in  writers ; 
FrayjQlnons,  Bijhop  of  Hermopolis  in  partibus — he  died  in  1841 ; 
De  Maijlre  (1821);  and  Cardinal  Bonald  (1840),  are,  with 
whatever  drawbacks  in  the  caje  of  the  Jecond,  names  that  dejerve 
to  live  in  honour. 

The  acccjOlon  of  Charles  X.  (Sept.  19,  1824)  was  followed 
by  intenjer  Jlrife  between  the  Royalijl  and  Liberal  parties.  The 
King  himJclf,  like  his  brother,  was  a  man  of  jlrong  religious 
feelings.  The  attempt  to  carry  a  law  of  Jacrilege  (1825)  through 
the  Chambers,  followed  by  the  addrefs  of  Jixty  archbijhops  and 
bijhops,  gave  rife  to  a  reaflion.  Very  unwillingly,  the  monarch 
was  compelled  to  Jupprejs  the  Jejuits'  jchools,  by  an  ordinance 
of  July  16,  1828  : — the  bijhops  protejled  in  no  meajiired  lan- 
guage; Leo  XII.  ajjumed  the  part  of  apologijl  for  the  King. 
Two  jhort  years,  and  the  Three  Days  made  Charles  X.  an  exile 
for  life  ;  and  the  Galilean  Church  entered,  under  Louis  Philippe, 
the  Valley  of  the  Shadow  of  Death. 

The  new  charter  no  longer  recognized  the  Catholic  as  the 
religion  of  the  State  ;  only  as  that  of  the  majority  of  the  French 
people.  The  Papacy  had  learnt  wifdom  from  experience,  and, 
in  reply  to  a  formal  quejlion  of  the  Archbijhop  of  Paris,  ordered 
the  clergy  to  acquiejce  in,  and  to  pray  for,  the  new  dynajly. 
Everywhere,  however,  the  majjes  jeemed  to  be  jeparating  from 
the  Church ;  and,  in  conjcquence  of  an  imprudent  jervice  per- 
formed in  S.  Germain  I'Auxcrrois  for  the  Jbul  of  the  Duke  of 
Bcrri,  on  the  annivcrjary  of  his  murder,  the  mob  not  only  gutted 
the  church,  but  alfo  the  Archbijhop's  palace. 


Studies  of  the  Wejiern  Churchy  1815 — 1861.     483 

It  was  under  theje  circumjlances  that  Lamennais,  Gerbet, 
Lacordaire,  the  Count  de  Montalembert,  and  others,  united  in  a 
journal  called  U Avenir:  its  motto,  "God  and  freedom," Jhowed 
its  aim.  The  Church  was  not  an  arbitrary,  not  a  Legitimijl 
body  :  the  Church,  the  champion  of  freedom  in  the  middle  ages, 
ought  to  be  and  jhould  be  ]o  now.  Intelleftual  freedom  was 
her  do^rine,  and  ]b  forth  ; — and  by  degrees  this  kind  of  teaching 
degenerated  here  and  there  into  a  near  approach  to  free-thinking. 
Still,  the  attempt  was  well  meant ;  and,  though  Jbme  check  was 
necejjary,  one  cannot  but  feel  that  the  authors  were  harjhly 
treated.  There  was  Jbmewhat  really  dangerous,  no  doubt,  in 
the  work  :  jbmewhat  aljb  that  only  appeared  dangerous  to  the 
narrow-minded  advijers  of  the  Court  of  Rome.  V  Aven'ir  was 
condemned  by  an  encyclic  of  Gregory  XVI.  Augujl  15,  1832, 
and  immediately  ceajed  to  appear.  The  other  writers  Jiibmitted 
themjelves  unrejervedly  to  the  cenjure  ;  Lamennais  only  grew 
hardened,  and  prejently  produced  the  "  Paroles  d'un  Croyant," 
and  the  jlill  more  frightful  "  Livre  du  Peuple,"  the  "  EJfays  and 
Reviews"  of  that  day.  He  had  now  thrown  off  the  profejjlon 
of  the  Catholic  faith ;  and  the  ablejl  pens  on  the  jide  of  the 
Church  were  put  into  requisition  againjl  him.  None  wrote 
better  or  more  touchingly  than  his  former  friend  Gerbet  :* — 

On  fent  tout  ce  que  ces  paroles  me  coutent,  Celui  qui  declare  une 
guerre  ouverte  a  TEglife,  qui  prophetile  i'a  ruine,  qui,  dans  les  dernieres 
pages  de  Tecrit  qu'il  vient  de  publier,  n'a  pas  craint  d'outrager,  par  le  plus 
brutal  farcafnie,  I'augufte  vieillard  que  la  Chretiente  falue  du  nom  de  Pere, 
a  eu  en  moi  un  ancien  ami,  qui  i'aimait  d'une  amitie  nee  au  pied  des  autels, 
et  qui  avait  pour  lui  autant  de  devotion,  je  crois,  qu'aucun  de  ces  amis 
nouveaux  qui  font  venus  courtifer  fa  revoke.  A  ce  fouvenir  je  tombe  aux 
genoux,  ofFrant  pour  lui  a  Dieu  des  prieres,  dans  lefquelles  il  n'a  plus  foi : 
et  je  ne  me  releve  que  pour  combattre  dans  I'ami  de  ma  jeuneffe  I'ennemi  de 
tout  ce  que  j'aime  d'un  eternel  amour. 

Thus  fell  one  of  the  ablejl  of  French  ecclejiajlics,  Lamennais. 
May  God  have  had  mercy  on  his  Jbul ! 

During  the  whole  of  Louis  Philippe's  troubled  reign  the 
Church  Jeemed  to  be  lojing  ground.  No  fajhionable  man,  in 
the  capital,  but  would  have  been  ajhamed  to  confejs  to  the  world 
that  he  was  a  regular  attendant  at  mafs.  Readers  of  the  French 
journals  of  that  time  mujl  remember  how,  in  the  Chambers,  if 
reference  were  wijhed  to  be  made  to  any  fafl  which  could  only 
be  patent  to  a  worjhipper  in  the  church,  the  Jlereotyped  formula 
was, — "  Happening  to  be  in — juch  a  church — the  other  day,  on 
occafion  of  a  marriage^  I  there  Jaw,"  &c. 

*  We  quote,  not  from  the  original,  which  at  this  moment  is  not  before 
us,  but  from  Alzog. 


484     Studies  of  the  Wefiern  Churchy  181 5 — 1 86 1 . 

And  the  oppqfition  offered  to  this  tide  of  irreligion  was  chiefly 
by  the  ultra-development  of  the  worjhip  of  S.  Mary, — or  by 
that  Jickly,  Jenjuous,  Jentimental  devotion  to  the  Heart  of  jESUS. 
At  the  jame  time,  powerful  pens  were  enlijled  on  the  Catholic 
Jide ;  De  Montalembert,  whom,  in  fpite  of  his  wrong-headed- 
nejs  to  the  Englijh  Church,  the  writer  is  proud  to  reckon 
as  a  friend ;  Lacordaire,  Rio  :  —  and  now,  too,  Rohrbacher 
began  his  learned,  though  confu/ed  and  Ultramontane  "  Hi/- 
toire  de  I'Eglife."  The  Abbe  Migne's  "Patrologia"— poor, 
hurried,  and  meagre  as  is  the  text — let  no  one  ever  trujl  to 
it — yet  opened  out  a  path  which  may  hereafter  be  followed 
with  great  Juccefs.  And  later  came  the  Jingular  controverjy, 
in  which  the  Abbe  Gaume  took  Jo  great  a  Jhare — that  of  the 
Ver  Rongeur : — whether  Jludies  of  the  clajQiical  authors,  ufually 
Jo  called,  can  be  the  fitting  education  of  a  Chrijlian  priejl. 
The  wijdom  with  which  Rome  mediated  in  the  dijpute  is  mojl 
remarkable. 

Towards  1840,  the  Church  began  to  recover  her  ground.  The 
very  curious  dijcujjions  injlituted  in  the  churches  of  Paris — 
where  one  priejl  took  the  part  of  the  infidel,  the  other  of  the 
Catholic — both,  within  certain  limits,  doing  their  bejl,  drew 
interejled  multitudes.  The  prejent  writer  is  not  afraid  to  ex- 
prejs  his  opinion,  that,  horribly  profane  as  our  Englijh  habits 
would  make  them  here,  in  the  city  where  they  had  their  birth 
they  were  right,  and  they  did  good.  The  increajing  influence 
of  the  Church  is  feen  in  the  minijlerial  circular  of  May  22, 1841, 
which  gave  the  Sijlers  of  Charity  Juch  increajed  facilities  of  doing 
good. 

During  the  interval  which  Jeparated  the  fall  of  Louis  Philippe 
from  the  Prejidentjhip  of  Louis  Bonaparte,  the  future  of  the 
French  Church,  to  human  eyes,  Jeemed  very  doubtful.  The 
wretched  impojlure  of  La  Salette,  the  more  wretched,  becauje 
Jo  devoutly  believed  in  by  many  and  many  a  faithful  Jbul,  un- 
doubtedly, on  the  whole,  Jlrengthened  the  Church's  caufe  for 
a  time.  But  was  there  ever  Juch  a  Juccejs  won  without  a  re- 
aflion  ?  The  noble  death  of  the  ArchbiJTiop  of  Paris  at  the 
barricades,  aljb,  doubtlejs,  was  one  living  faft  of  the  Church's 
influence. 

The  prefcnt  Emperor,  as  we  know,  has  found  it  politically 
convenient,  on  the  whole,  to  "  patronize "  the  Church.  Non 
tali  auxilio.  But  in  her  own  energy  and  hard  work  the  French 
Church  may,  efpecially  in  particular  provinces,  take  jujl  pride. 
To  our  mind,  Belgium  is  the  mojl  earnejl  of  all  Roman  Catholic 
countries.  But  next  to  that,  Brittany  (Jpeaking  generally),  the 
whole  wejlern  coajl  of  France,  ancient  Burgundy  and  Auvergne 


Studies  of  the  Wefiern  Churchy  1815— 1861.      485 

— then  Normandy  and  Picardy — and  then  Dauphineand  Franche- 
Comte,  are  noble  examples  of  real  Chrijlian  work.  Lorraine, 
Aljace,  and  great  part  of  Champagne,  Jeem  to  us  about  the 
deadejl  portion  of  the  Church. 

The  remarkable  efforts  which  Gallicanijm  has  made  during 
the  lajl  ten  years  deferve  at  leajl  Jbme  notice.  The  Obfervateur 
Catholique  is,  we  hope,  known  to  many  of  our  readers  : — it  ought 
at  leajl  to  be.  Still  more  remarkable  is  Wnioriy  avowedly 
written  by  members  of  different  branches  of  the  Church.  The 
great  literary  work  of  this  revival  is  the  Abbe  Guettee's  "  Hijloire 
de  I'EgliJe  de  France,"  which  will  immortalije  his  name,  while 
it  has  ruined  his  earthly  projpe^is. 

'  It  was  probably  to  override  this  najcent  Jpirit  of  Gallicanijm 
that  the  provincial  Councils  of  1853  w^''^  held.  That  of  Bor- 
deaux, held  at  La  Rochelle,  was  by  far  the  mojl  remarkable. 
It  was  Jerioujly  propofed  to  condemn  BoJ^uet,  and  the  Gallican 
Articles  of  1682  :  Guettee's  hijlory  was  condemned.  As  a 
fpecimen  of  the  compojition  of  all,  let  us  give  the  names  of  the 
component  Bijhops  of  this  : — 

Donnet,  Cardinal  Archbiftiop  of  Bordeaux. 

Villecourt,  Bifliop  of  La  Rochelle. 

George,  Bifliop  of  Perigueux. 

De  Levezou  de  Vefins,  Biflaop  of  Agen. 

Bailies,  Bifliop  of  Lu9on. 

Pie,  Bifliop  of  Poitiers. 

CouflTeau,  Bifliop  of  Angouleme. 

Leherpeur,  Bifliop  of  S.  Pierre  and  Fort-de-France  (Martinique). 

Defprez,  Bifliop  of  S.  Denis  de  la  Reunion  (Isles  de  la  R.). 

Forcade,  Bifliop  of  BaflTe-Terre  (Guadaloupe). 

Theje  three  Colonial  Bijhops  lead,  by  comparijbn  with  our- 
Jelves,  to  the  conjideration : — i.  How  utterly  impojjible  it 
would  be  to  conduft  a  colonial  fyjlem  like  our  own  on  Juch 
principles.  2.  Have  mojl  of  our  prelates  zeal  enough  to  crojs 
the  Atlantic,  or  the  Southern  Ocean,  to  attend  a  provincial 
council  ? 

We  may  now  turn  our  attention  to  Spain. 

Here,  immediately  after  the  return  of  Ferdinand  VII.  in  18 14, 
we  find  the  Church  in  the  Jame  unhappy  league  with  Abjblu- 
tijm,  and  in  the  fame  oppojition  to  Jb-called  Liberalijm,  as  in 
other  European  States.  Ferdinand's  tottering  throne  was  upheld 
by  the  French  advance  of  1823  :  but  he  gradually  lojl  the  con- 
fidence of  the  "  priejl  party,"  to  ufe  the  wretched  modern  Jiang — 
in  plain  Englijh,  of  the  National  Church — and  even  in  his  life- 
time a  plot  was  carried  on  for  raijing  his  brother,  Don  Carlos, 
to  the  throne.    On  the  death  of  his  firjl  wife,  the  King  married 


486     Studies  of  the  Weft  em  Churchy  i  S 1 5 — 1 8  6 1 . 

his  niece,  Maria  Chrijlina,  of  Naples.  And,  be  it  obferved,  to 
the  infamous  difpenjation  which  permitted  him  ]b  to  do,  the 
Church  of  Spain  owes  her  bitterejl  enemies.  Ferdinand,  finding 
his  health  declining,  and  the  hope  of  a  Jon  at  an  end,  abolijhed 
the  then  Salic  Law  of  Spain,  declared  his  daughter  heir,  in  ex- 
clujion  of  his  brother,  and  died  on  Michaelmas  Day,  1833. 
The  Bajque  Provinces  and  Arragon  broke  out  in  rebellion 
againjl  Ijabella  II,  a  child  of  three  years  old.  The  clergy 
generally  favoured  Don  Carlos.  It  was  our  own  Jlruggle  of 
17 15  and  1745  over  again;  only  fought  out  with  the  /emi- 
Arabian  blood  of  Spaniards.  The  cholera  attacked  Madrid 
(1834).  The  monks — ultra-monarchical  beyond  the  jecular 
clergy — were  declared  to  have  poijoned  the  wells.  The  mojl 
horrible  calumnies  were  propagated  againjl  them  :  but,  alas  ! 
there  was  aljb  much  horrible  truth — not  Jo  much  againjl  the 
monajleries  as  againjl  the  cathedral  and  collegiate  churches.  It 
is  wretched  to  Jpeak  of  fuch  things.  But,  acquainted  as  the 
writer  is  with  the  Peninjula,  it  would  be  dijhonejl  in  him  not  to 
confejs  them.  The  Chapter  of  Seville  had  about  Jeventy  greater 
and  fifty  lejjer  dignitaries.  Of  the  former,  at  the  dijfolution, 
Jcarcely  one  but  had  his  acknowledged  mijlrejs — his  harragana 
— for  the  clergy  had  the  dijgrace  of  an  ejpecial  word  for  Juch  a 
conneflion.  What  a  Jlate  of  things  that  mujl  have  been  when 
the  proverb  was  current — 

En  la  calle  de  los  Abades 

Todos  han  Tiosy  y  ningunos  Padres. 

Or  this  ; — the  "  Commandments  of  the  Canons  :" — 

El  primero — 

Es  amar  a  Don  Dinero  j 

El  fegundo — 

Es  amolar  a  todo  el  mundo  j 

El  tercero — 

Buen  vaca  y  carnero; 

El  cuarto — 

Ajunar  defpues  de  harto; 

El  quinto — 

Buen  bianco  y  tinto  : 

Y  eltos  cinco  fe  encieiran  en  dos, 

Todo  para  mi,  y  nada  para  vos. 

The  firft — Sir  Money  to  love  with  zeal ; 
The  fecond — to  grind  the  world  to  meal ; 
The  third — of"  mutton  and  beef  good  (lore  ; 
The  fourth — /te  may  faft  who  can  eat  no  more ; 
The  fifth — good  wine  both  white  and  red  : 
— And  yet  one  thing  remains  to  be  faid  ; 
The  whole  of  the  five  may  be  fumm'd  in  two, 
— All  for  me,  and  nothing  for  you ! 


Studies  of  the  Weft  em  Church,  1815 — 1861.    487 

Nevertheless,  though  thefe  horrid  Jcandals  no  doubt  prevailed 
in  Jbme  of  the  larger  monajleries  and  collegiate  ejlablijhments, 
the  countlefs  country  foundations  were  the  pojltive  blejjings  of 
the  land.  Centres  of  religious  teaching,  charity,  civilization — 
excellent  landlords,  Jkilful  agriculturijls— they  formed  the  mate- 
rial for  the  enormous  mafs  of  Spanijh  ecclejiajlical  memoirs,  and 
by  Jubfcribing  to  them  they  rendered  publication  pojfible.  No 
Jboner  did  a  Church  hijlory  come  out,  than  Jbme  lOOO  or  1200 
copies  were  taken  by  the  monajlic  libraries.  Hence  fuch  glorious 
works  as  Florez's  "  EJpana  Sagrada;"  which  though  nominally 
continued  jlnce  the  dijjolution,  is  ]b  only  by  Government  aid,  is 
little  read, — and  comparatively ^  from  the  wholesale  deJlruSion  of 
records,  little  worth  reading. 

The  law  of  June  21,  1835,  JuppreJJed  NINE  HUNDRED 
monajleries.  The  rejl  fell  under  the  Jewijh  apojlate,  Mendi- 
zabal,  on  the  nth  of  the  following  Ofiober.  In  1837  ^^ 
Cortes  declared  tithes  and  all  other  po]Je[fions  of  the  Church 
national  property.  A  Jmall  penjion  was  allotted  to  each  monk, 
but  never,  or  Jeldom,  paid.  The  prejent  writer  firjl  vifited  Spain 
in  June,  1843.  It  was  the  mojl  touching  thing  to  fee  thefe  poor 
aged  men,  ghojls  of  their  former  felves,  ajhamed  yet  forced  to 
beg,  creeping  about  the  chapels  of  that  great  cathedral  of  Seville, 
or  emerging  from  behind  one  of  the  enormous  piers,  and  ajking 
"  in  the  mojl  fweet  name  of  JesUS,"  if  it  were  but  for  a  fingle 
cuarto.  And  all  this  facrilege,  did  it  enrich  the  land  ?  Not 
by  one  farthing.  The  vajl  fums  went,  none  knew  where  :  no 
man  made  his  fortune  by  them  ;  the  national  exchequer  was 
poorer  than  ever  ;  land  of  courfe,  having  lojl  its  bejl  agriculturijls, 
fell  out  of  cultivation  :  and  the  cry  of  the  poor  went  up  to  heaven. 
If  any  one  wifhes  to  fee  the  wafle^  the  brutal  wajle,  of  the  fup- 
preffion,  let  him  go  to  Valladolid.  There,  in  a  hall  of  the 
mufeum,  are  fome  eighteen  or  twenty  fet  of  magnificent  cinque- 
cento  Jlalls,  fome  inlaid  with  marqueterie,  Jbme  after  the  Grin- 
ling  Gibbons  jlyle  of  foliage,  colleSed  from  the  fupprejfed  mon- 
ajleries, and  there  brought  together  to  no  pojjiblepurpofe  ;  notjludies 
of  art,  not  valuable  as  examples,  never  ufed,  and  never  to  be  ufed. 
There  alfo 2cc&colgaduras^ trafparentes^fagrarm^?caA.fac'iJioleSy  that 
once  would  have  delighted  the  very  heart  of  an  ecclefiologijl,  but 
which  now  are  buried  in  a  faloon,  where  they  are  hurried  over 
by  the  vifitor,  and  then  configned  to  the  filence  and  folitude  of 
weeks.  But  to  return  to  our  fubje^.  A  plan  of  Church  reform 
was  brought  forward  in  1837,  which  involved  the  fupprejfion  of 
feventeen  and  the  erection  of  five  fees.  Numbers  of  priejls  and 
feveral  bijhops  joined  Don  Carlos.  Rome  refufed  bulls  for  their 
fuccejfors  ;  fee  after  fee  fell  vacant ;  and  ferious  thoughts  were 


48  8    Studies  of  the  Wefiern  Church,  1 8 1 5 —  1 8  6 1 . 

entertained  of  breaking  off  all  connexion  with  the  Papal  au- 
thority, and  declaring  Spain  an  independent  national  Church. 
At  length,  when  twenty-two  bijhoprics  at  home  and  in  the 
colonies  were  widowed,  Don  Julian  Villalba  was  Jent  as  agent  to 
Rome.  The  Church  found,  however,  her  defenders;  and  the 
journals  called  The  Catholic^  The  Prophet^  and  Religion  were  not 
without  their  influence.  Then  came  the  Septembrijl  battle  of 
1840,  which  had  for  its  aim  the  banijhment  of  Chrijlina.  In- 
Jurreftionary  juntas  were  formed  all  over  the  country  :  venerable 
pajtors  and  bijhops  were  everywhere  driven  away  ;  and  miser- 
able priejls,  jujpended  for  infamous  lives,  or  overwhelmed  with 
debt,  had  but  to  call  themjelves  liheraly  and  to  jlep  into  what 
place  they  might  fancy.  The  majority  of  the  ajjejjbrs  of  the 
Rota  de  la  nunciatura  Jpojiolica  were  Jujpended  by  the  Madrid 
Junta.  The  Papal  Nuncio,  Ramirez  de  Arellano,  protejted. 
The  Government  of  EJpartero  injlantly  gave  him  his  pajjport, 
and  ordered  the  police  to  Jee  him  over  the  frontier.  Gregory 
XVI.  in  an  allocution  of  March  i,  1841,  Jet  forth  the  manifold 
wrongs  which  that  Government  had  done  to  the  Church  of  Spain. 
It  was  an/wered  by  a  manifejto  of  EJpartero.  The  mob  was 
everywhere  hounded  on  againjl  the  priejls — the  Minijler  of 
Grace  and  Jujlice  efpecially  dijlinguijhed  himjelf  by  the  brutality 
of  his  language,  and  the  injblence  of  his  ads.  The  Pope,  as  a 
lajl  rejburce,  demanded,  in  an  energetic  epijlle,  the  prayers  of 
all  the  faithful  for  the  persecuted  Church  of  Spain. 

Then  it  was  Jeen  that,  notwithjlanding  all  the  drofs  that  had 
gathered  round  it,  there  was  yet  fine  gold  that  went  into  this 
furnace  of  afflifiion.  Many  a  heroic  aflion  was  then  performed 
by  priejls,  that  yet  lives  in  the  hearth-talk  of  a  winter  night 
amidjl  the  wild  glens  of  the  Alpujarras,  or  the  upland  farms  of 
Oviedo,  or  the  dreary  paramos  of  Cajlile.  Bijhops  there  were, 
too,  who  Jet  their  faces  like  a  flint  againjl  the  incoming  of 
blajphemy  and  infidelity,  under  the  title  of  Liberalifm.  All 
honour  to  fuch  men  as  Rafael  de  Velez,  Archbijhop  of  Santiago  ; 
as  Fernando  de  Echanove  y  Zaldivar,  Bijhop  of  Tarragona  ;  as 
Simon  de  Guardiola,  of  Urgel ;  as  Fort  y  Puig,  of  Barbajlro ;  as 
Felix  Hcrrcro  y  Valverde,  of  Orihuela ;  and  as  Domingo  de 
Silos  Moreno,  of  Cadiz.  Balmez,  perhaps  the  greatejl  theo- 
logian of  his  time,  exerted  himself  in  keeping  up  the  courage  of 
the  younger  priejls.  *'  Learn  wijdom,"  he  cried,  "  at  the  foot  of 
"  the  crojs,  and  this  century  is  yours  !  Feel  the  privilege  of 
**  the  light  afllidion,  which  is  but  for  a  moment,  and  unborn 
"  Spaniards  Jhall  honour  you  as  the  LORD'S  confejfors  !  On 
"  you  hang  the  golden  hopes  of  this  country.  Give  way,  and 
"  Jhe  will  Jink  lower  and  lower  in  the  fcalc  of  nations :  Jland 


Studies  of  the  Wejiern  Church,  1 8 1 5 —  1 8  6 1 .     489 

"  firm,  and  the  prefent  troubles  are  but  her  agony  into  a  glorious 
"  future."  Another  noble  name,  too,  Donofo  Cortes,  jhows 
that  even  then,  in  her  lowejl  degradation,  Spain  pojjejjed  at 
leajl  one  Catholic  and  honourable  Jlatejman.  Againjl  him  it 
was  that  the  Times  ujed  to  /pit  its  bitterejl  venom. 

With  the  ajjumption  of  the  reins  of  government  by  IJabella  II. 
affairs  mended  a  little.  Gradually  Rome  and  the  Court  of 
Madrid  drew  together;  and  in  one  day,  Aug.  16,  1847,  ^^ 
following  fees  were  filled  : — Toledo,  Cordova,  Cuen^a,  Siguenza, 
Jaen,  Carthagena,  Ofma,  Avila,  Granada,  Santander,  Gerona, 
Teruel,  Majorca  ;  thirteen  in  all.  Almojl  as  many  were  filled 
in  the  next  month,  and  jeveral  in  OSober.  On  March  16, 
1 85 1,  the  Concordat  was  Jigned,  but  the  Church  received  another 
blow  by  the  return  of  EJpartero  in  1854  ;  and  for  a  time  the 
Nuncio  Franchi  left  Madrid.  Since  then  a  mijerable  fraflion  of 
her  property  has  been  rejlored  ;  but  abbeys,  convents,  in  a  majs, 
and  many  a  fair  collegiate  church  are  gone  for  ever. 

It  mujl  be  confejfed  that  there  is  very  little  Church-life  in 
Spain  at  the  prejent  moment ;  and  no  country,  not  even  Eng- 
land, gives  lejs  outward  appearance  of  being  Catholic.  The 
Church  at  prejent  conjijls  of  the  following  provinces  ;  the  num- 
ber of  juffragans  is  affixed  to  each. 

Patriarchate  of  the  Indies,  titular. 
Toledo,  7.  Granada,  2.  Valencia,  4. 

Valladolid,*   )  Burgos,  5.  Santiago  de  Cuba,  2. 

Santiago,  12.  )  Tarragona,  8.  Manila,  3. 

Seville,  5.  Saragofla,  6. 

Bejides  which,  there  are  the  exempt  bijhoprics  of  Leon  and 
Oviedo  ;  the  Abad-Mayor  (always  a  bijhop)  of  Alcala  la  Real ; 
and  the  Prior-Bijhops  of  Ucles  and  San  Marcos  de  Leon. 
There  certainly  now  needs  jbme  reform  in  territorial  arrange- 
ments. There  are  Jo  many  exempt  parijhes,  which  once  de- 
pended on  fome  great  abbey,  but  which  of  courje  have  now  no 
head ;  jb  many  collegiate  churches  with  epifcopal  jurijdiflion, 
but  which  are  now  Jcarcely  in  exijlence.  Some  of  theje  jurij"- 
di^lions  vere  nulliuSy  as  the  Spaniards  call  them,  are  hooked  and 
dovetailed  into  the  middle  of  a  dioceje  in  the  jlrangejl  imaginable 
way.  There  are  aljb  arrangements  of  this  nature.  In  the 
odd  years  certain  parijhes  are  under  the  diocefan ;  in  the  even 
years  they  are  vere  nullius ; — others,  in  the  odd  months,  belong 
to  the  former,  in  the  even  months  to  the  latter.     TheJe  Jingu- 


•  Valladolid  has  only  lately  been  raifed  to  an  Archbifhopric,  and  the 
writer  is  not  yet  acquainted  with  the  number  of  its  AifFragans. 


490     Studies  of  the  Wefiern  Churchy  181 5 — 1 861. 

larities  might  have  been  harmlejs  while  the  monajlic  Jyjlem  was 
flourijhing  :  at  pre/ent,  in  many  injlances,  the  parijh  priejl  is 
half  his  time  under  his  bijhop,  and  half  his  time  without  any 
Juperior. 

Let  us  now  look  to  Switzerland  (and  here  we  may  mention, 
with  ejpecial  approbation,  Dr.  Gelpke's  Hijiory,  at  leajl  Jo 
much  of  it  as  has  already  appeared).  In  earlier  times  that 
country  was  partly  under  the  jurifdidion  of  Befan^on,  partly  of 
Milan,  partly  of  Conjlance,  partly  of  Mainz  :  an  arrangement 
than  which  it  is  not  eajy  to  conceive  anything  more  inconvenient 
in  itjelf ; — bejides  its  complication  with  the  divided  religions  of 
the  cantons.  As  every  one  knows,  Freiburg,  Solothurn,  Luzerne, 
Zug,  Unterwalden,  Schwyz,  Uri,  TeJJin,  Wallis,  are  Catholic : 
SchaflFhauJen,  Bale,  Glarus,  Zurich,  Bern,  Vaud,  Neuchatel, 
are  Protejlant ;  the  remainder  being  mixed.  It  was  no  wonder, 
therefore,  that  a  general  dejire  was  felt  for  the  ejlablijhment  of 
a  national  bijhopric.  Pius  VII.  was  very  unwilling  to  concede 
the  boon ;  and  for  Jbme  time,  the  bijhopric  of  Conjlance  being 
declared  to  have  no  longer  any  jurifdiftion  in  Switzerland,  the 
cantons  were  governed  by  Goldlin  von  Tiefenau,  an  ecclejiajlic 
of  great  influence  and  piety,  as  Apojlolic  Vicar.  The  arrange- 
ment anjwered  as  long  as  he  lived  ;  but  at  his  death,  in  18 19, 
the  Prince-Bijhop  of  Chur,  Charles  Rudolph  von  Buol- 
Schauenjlein,  who  Jucceeded  to  the  Vicariate  Apojlolic,  could 
not  command  the  Jame  ejleem.  Aargau,  efpecially,  was  anxious 
to  be  reannexed  to  Conjlance.  A  long  Jeries  of  alterations  took 
place,  which  it  would  not  interejl  the  reader  to  particularize : 
they  gave  occajion  to  the  bull  Inter  multiplices  of  Pius  VII,  and 
Inter  pracipua  no/lri  Jpojiolatus  of  Leo  XII.  The  prefent 
arrangement,  which,  having  been  partially  adopted  in  1841, 
was  hnally  carried  out  by  the  Concordat  of  Nov.  7,  1845,  is 
as  follows  : — The  bijhoprics  are  :  i.  Bajle^  with  juriJ"di6lion  over 
the  cantons,  Luzerne,  Zug,  Solothurn,  Aargau,  Thurgau,  Bajle 
City,  Bajle  Country,  Zurich,  and  Bern  north  of  the  Aar — the 
Jee  is  at  Solothurn.  2.  Geneva  and  Laufanne^  for  Freiburg, 
Geneva,  Vaud,  Neuchatel,  Bern  Jbuth  of  the  Aar — the  fee  is 
at  Freiburg.  3.  Sion^  for  Wallis.  4.  Chur^  for  the  Grijbns, 
Uri,  and  Unterwalden.  5.  S.  Gall  (this  bijhopric  was  founded 
In  the  celebrated  abbey  of  that  name  in  1823,  but  held  with 
Chur  till  1845),  for  Schwyz,  S.  Gall,  Appenzell,  SchafFhauJen, 
Glarus.  The  Italian-Jpcaking  population  of  Tejjm  are  partly 
under  the  BiJhop  of  Como,  partly  under  the  Archbijhop  of  Milan. 
To  make  the  arrangement  complete,  there  wants  a  national 
archbijhop  in  the  capital  of  the  firjl  Catholic  canton,  Luzerne. 
An  Apojtolic  Nuncio,  however,  rejides  there,  who  performs  the 
fun^ions  of  a  Metropolitan. 


Studies  of  the  Weflern  Churchy  1 8 1 5 — 1 8  6 1 .     491 

After  the  Revolution  of  1830,  the  Liberal  prefs  became  more 
and  more  bitter  in  its  attacks  againjl  the  Church.  To  oppofe 
thefe,  an  able  periodical,  the  Schweizer  Kirchen-zeitung^  was  Jet  on 
foot  in  1832.  But  a  greater  danger  fprang  up  within  the  Church 
herjelf.  A  jlrongly  Erajlian  party  arofe,  who  advocated  her 
Reparation  from  the  Roman  See.  A  theologian  of  Jbme  eminence 
for  learning,  but  no  great  reputation  for  piety,  Fijcher,  was  at  the 
head  :  its  organ  was  the  Jllgetneine  Kirchenzeitung  fur  Deutfch- 
land  und  die  Schweiz.  The  cantons  which  Jympathijed  in  the 
movement  met  at  Baden,  in  1834,  and  drew  up  certain  Confer- 
ence Articles,  in  which  they  made  the  Church  the  mere  Jlave  of 
the  State.  Theje  Articles  were  condemned  by  Gregory  XVI. 
in  an  encyclic  of  1836.  This  led  to  the  refoundation  of  the 
celebrated  Jefuit  College  at  Freiburg,  originally  founded  by 
Canijius.  Great  Juccejs  attended  the  work  ;  the  Jemi-infidel 
jchools  at  Solothurn  and  Luzerne  were  well  nigh  crujhed,  and  a 
great  influx  of  parents  took  place  into  Freiburg.  The  educational 
ejlablijhment  at  Montet,  for  girls,  conduced  by  Sijlers  of  the 
Heart  of  Jejiis,  obtained  aljb  great  influence. 

At  the  commencement  of  1841  the  Council  of  Aargau,  in 
formal  contravention  of  a  ground  law  of  the  Swijs  Confederation, 
dijjolved  all  the  monajleries  in  that  State,  the  revenues  of  which 
amounted  to  more  than  30,000/.  It  was  in  vain  that  the  Nuncio, 
Gozzi,  and  the  Aujlrian  ambajjador  protejled.  But  the  Jlorm 
of  indignation  that  followed  compelled  the  National  Council  to 
declare  all  the  Jales  of  the  convent  property  illegal.  In  January, 
1844,  the  nuns  returned  to  their  convents.  Bijhop  von  Muri 
was  acquitted  of  all  fault,  and  the  State  condemned  in  cojls. 
The  continuous  perjecution  of  their  enemies  induced  the  Catholic 
cantons,  perhaps  imprudently,  to  form  the  Sonderbund.  Jojeph 
Leu,  one  of  their  mojl  prominent  leaders,  was  bajely  murdered 
for  his  religion  by  Jacob  Miiller,  who  was  guillotined  for  the 
adion.  Then  followed  the  war  of  the  Sonderbund.  The 
Catholics,  befides  their  inferiority  in  numbers,  were  inferior  to 
their  opponents  in  military  jkill ;  and  Freiburg  firjl,  then  Luzerne, 
then  the  other  cantons,  were  compelled,  in  November  of  1847, 
to  yield.  The  va  visits  followed.  Forty  convents  were  fup- 
prejjed  ;  the  bijhop  of  Laufanne  was  imprijoned,  and  afterwards 
exiled.  Then  the  reaSion  began.  Good  Bijhop  Marilley  did 
more  by  his  patience  and  labours  in  banijhment  than  he  could 
have  eff"e6ted  by  labouring  at  home.  Catholic  newjpapers  fprang 
up  everywhere.  A  journal  of  Catholic  art  was  Jet  on  foot. 
Catholic  traSs  were  publijhed  for  the  poor  Romaunce-fpeaking 
mountaineers  of  the  Engadine.  Catholic  hymns  and  poems  were 
compojed  for  them.     The  reader  may  not  be  dijpleajed  to  fee  a 


492     Studies  of  the  Wejiern  Church,  1815 — 1861. 

portion  of  one  of  the  latter,  as  a  fpecimen  both  of  the  feeling 
and  of  the  language : — 

"  Vamur  da  mamma. 

Un  fecerdot  ad  ella  s'avizina : 

"  Tien  figl  partit  siin  volonted  divina : 

Guard'  Abraham 

Chi  siin  il  clam 

Dilch  :  Dieu,  fun  pront  et  der  il  figl  ch'  eau  am." 

"  Sench  hom,"  replica  la  adoloreda, 

"  Refpet  tieu  dir,  ma  non  reft  conlbleda  : 

Mien  figl  he  pers, 

E  rUnivers 

Non  p6,  me  pii,  am  der  que  ch'  eau  he  uers ! 

"  Dieu  '1  cour  da  mamma  memma  bain  cognuofcha, 

E  me  vefs  El  mifs  quel  in  taunt  anguofcha : 

Ad  Abraham 

Fet  el  il  clam  : 

Sarah  vefs  dit :  *  Mieu  Dieu,  eau  memma  I'am.'  " 

Finally,  in  Geneva,  where,  up  to  1793,  it  was  death  to  fay 
majs,  on  Sept.  8,  1859,  Bijhop  Marilley,  returned  from  exile,  and 
aJOlJled  by  four  bijhops  and  150  fecular  and  regular  priejls,  con- 
Jecrated  the  Liebfrauen-Kirche. 

The  population  of  Switzerland  is  given  as  882,859  Catholics, 
as  againjl  1,292,871  Protejlants. 

We  turn  to  Portugal. 

And  here  we  mujl  remember,  in  the  firjl  place,  that  Portugal 
differed  mojl  widely  from  Spain  in  having  been  deeply  imbued 
with  Gallican,  and  we  fear  we  mujl  aljb  add  with  Erajlian, 
views,  Jince  the  Roman  revolution  of  1640.  At  that  time 
Rome,  out  of  complaijance  to  the  Court  of  Spain,  refused  bulls 
for  many  years  to  the  Bijhops  named  by  Dom  Joao  IV.  (the 
ci-devant  Duke  of  Braganza),  and  only  gave  way  when  a  con- 
gregation of  theologians  declared  that,  in  the  caje  of  ^o  objlinate 
a  refufal,  bijhops  might  be  canonically  conjecrated  without  their 
bulls.  Then  the  influence  of  the  great  Pereira  in  the  eighteenth 
century,  and  (next  to  his  tranjlation  of  the  Bible)  his  two  mojl 
celebrated  works,  the  *♦  Tentativa  Theologica"  (tranjlated  into 
Knglijh  by  Mr.  Landon),  and  the  "  Demonjlra^ao  Theologica," 
led  public  opinion  in  the  Jame  way.  Even  to  this  day,  jiich  works 
as  the  Catechifm  of  Montpelier  (which  Rome  calls  heretical)  are 
text-books  in  Portugueje  jchools. 

In  the  civil  war  of  1829 — 1833,  there  can  be  no  doubt  that 
all  that  was  good  in  the  kingdom  was  on  the  jide  of  Dom 


Studies  of  the  Weftern  Church,  1 8 1 5 — 1 861.     493 

Miguel.  The  very  name,  of  courfe,  was  to  Englijhmen — Thnes- 
taught  and  conjlitution-adoring  Englijhmen  —  a  Jynonym  for 
tyrant.  That  he  was  rather  a  grave,  Jlern  man,  adored  by  thofe 
that  knew  him,  JlriSly  jujl,  a  real  lover  of  the  poor,  to  whom 
that  vile  jycophant,  Dom  Pedro,  pandered,  by  indulging  their 
mojl  brutal  propenjlties,  will  probably  here  never  be  believed.  It 
pleajed  GOD  that  the  unrighteous  caufe  Jhould  triumph.  Now 
it  was  not  in  Portugal  as  in  Spain.  In  Portugal,  the  monks  had 
held  aloof  from  all  political  agitation.  Pedro  wanted  money, 
and  fo  he  took  it  from  the  monajleries  ;  but  he  could  not  Jay,  as 
Donna  Ifabella's  advijers  might  with  truth,  that  the  religious 
houjes  had  been  again^  him.  However,  the  decree  of  May  28, 
1834,  JuppreJJed  all  at  one  Jlroke.  Was  Portugal  enriched? 
Not  by  one  ceitil. 

No  country  had,  in  proportion  to  its  Jize,  Jo  many  monajleries 
as  Portugal ;  nowhere  was  the  progrejs  of  the  nation  more 
bound  up  with  the  profperity  of  its  religious  houjes.  The  Bene- 
difline  monajlery  of  Lorvao  was  the  firjl.  The  valley  in  which 
it  was  Jituated  was  then  a  wajle  howling  wildernejs  ;  the  monks 
made  it  the  Jmiling  garden  it  now  is.     Well  Jays  Diniz  : — 

Eftas  afperezas  namoravam  os  monges,  que  fe  com  fadigas  folgavam  : 
elles  mefmos  nao  queriao  viver  fenao  do  trabalho  da  fuas  maos,  imitando  os 
Apoftolos.  O  paiz  efcabrofo  e  deferto,  por  meio  do  trabalho  dos  frades,  I'e 
tornara  ameno  e  rifonho :  com  o  fuor  do  feu  rofto  foi  que  elles  fecundaram 
o  folo,  que  hoje  e  tao  fertil. 

Yes  ;  they  all  fell  at  one  blow :  Benediflines,  Conegos  da 
Vida  Commum,  Bernardos,  with  that  hijlorical  monajlery  of 
Sa.  Cruz  at  Coimbra,  Premonjlratenjlans,  the  Congregation  de 
Rocha  Amador,  Francijcans  with  their  many  divijions,  Borras 
(the  Portugueje  title  for  the  third  order),  Objervantines,  with 
their  four  families,  S.  Francijco  da  Cidade  (black  with  white 
girdle),  Xabreganos  (black  with  grey  girdle),  RecoUets  (grey  with 
grey  girdle),  Apojlolic  mijjionaries  do  Varatojo  (the  Jame  with 
crucifix  on  breajl) — how  we  might  extend  the  lijl !  We  will  only 
mention  the  very  Jingular  little  order  called  Pegos  Verdes,  which 
was  confined  to  Algarve.  They  were  laymen,  under  no  vow 
except  of  chajlity  for  as  long  as  they  remained  in  their  conventi- 
culo :  they  lived  by  the  labour  of  their  hands,  and  Jbmetimes  the 
whole  order  conjijled  only  of  three  perjons.  They  were  free  to 
leave  their  convent  when  they  would,  and  Jbmetimes  did  Jo. 
They  were  great  favourites  with  the  excellent  Bijhop  of  Silves, 
D.  Francifco  Gomes  de  Avellas.  They,  too,  are  gone.  Batalha, 
the  Wejlminjler  of  Portugal,  with  its  glorious  memories  of 
Aljubarrota;    Alcoba^a,  the  finejl  Cijlerican  houfe  Jbuth  of  the 


494     Studies  of  the  JVefiern  Church,  1 8 1 5 — 1 8  6 1 . 

Pyrenees — it  is  marvellous  how  one  wicked  man's  will  could, 
in  the  teeth  of  a  nation's  wijhes,  prevail  to  their  dejlruftion. 
Hear  what  Lorvao  is  now.  The  description  is  from  the  pen  of 
the  celebrated  hijlorian  Herculano,  the  firjl  literary  man  in  the 
Portugal  of  to-day  : — 

Imagine,  meu  amigo,  uma  noite,  de  invemo,  no  fundo  defta  efpecie  do 
pocjo  perdido  no  meio  da  turba  de  montes  que  o  rodeiam  :  imagine  dezoito 
ou  vinte  miilheres  idofas  mettidas  entre  quatro  paredes  humidas  e  regelladas, 
fem  agafalho,  fern  lume  para  fe  aquecerem,  fem  pao  para  fe  alimentarem, 
fern  energia  na  alma,  e  fem  for9as  no  corpo,  comparando  o  paflado,  fentindo 
o  prefente,  antevendo  o  futuro.  Imagine  o  vento  que  ruge,  a  chuva  ou  a 
neve  fuitigando  as  poucas  vidra^as,  que  anlda  reftam  no  edificio :  imagine 
eflas  orgias  tempeftuofas  da  natureza  que  paffam  por  cima  das  lagrimas 
lilenciofas  das  pobres  ciftercienfes :  e  as  horas  eternas  que  batem  na  torre. 
Imagine  tudo  efle,  e  fentira  accender-fe-lhe  no  animo  uma  indigna9ao 
reconcentrada  e  inflexivel. 

It  was  only  in  1841  that  negotiations  were  again  entered  into 
with  the  Holy  See,  and  the  Nuncio  Capaccini  came  to  Lijbon 
to  Jettle  a  future  concordat.  In  1843  ^^  Pope  gave  new  bulls 
to  the  ecclejiajlics  nominated  to  the  Patriarchate  of  Lijbon,  the 
Archbijhopric  of  Braga,  and  the  See  of  Leiria ;  but  the  con- 
cordat was  not  adually  jigned  till  after  the  accejjion  of  Dom 
Pedro  V.  In  1856  the  cholera,  in  1857  *^^  yellow  fever, 
ravaged  Lijbon,  and  the  exertions  of  the  French  Sijlers  of 
Charity  were  ceajelejs  and  marvelloujly  blejjed.  For  this  the 
"  Liberal"  party  has  never  ceafed  to  perjecute  them,  and  has 
now  at  lajl  forced  them  to  leave  the  country.  Our  own  Sijlers 
of  Sion  Houfe,  fettled  at  Lijbon  for  Jo  many  years,  have  now 
once  more  returned  to  England,  where  it  will  be  the  only  con- 
ventual ejlablijhment  which  has  maintained  itjelf  from  a  period 
antecedent  to  the  Reformation,  with  the  one  exception  of  that 
which  till  lately  was  at  Spettijbury,  but  now  is  in  Devonjhire  : 
the  reprejcntatives  of  S.  Margaret  at  Dartford. 

In  connexion  with  the  Jubjeft  of  Portugal,  we  mujl  Jay  a  few 
words  on  the  Jb-called  Scbifm  of  Gooy  and  the  famous  direito  do 
padroado. 

In  1534,  Paul  III.  by  the  bull  Mquum  reputatnus  ereded  Goa 
into  a  fee,  fuffragan  to  Funchal  in  Madeira.  The  Portuguefe, 
as  we  all  know,  were  at  that  time  the  only  European  power  in 
India,  and  to  the  King  of  Portugal  was  given  the  right  of 
patronage  in  nominating  to  the  See.  Paul  IV.  in  1557  raijed 
it  to  a  mctropolitical  rank  ;  he  ercdcd  the  Sees  of  Cochin  and 
Malacca  to  be  its  fuffragans,  and  as  before  vejled  the  right  of 
patronage  in  the  Crown  of  Portugal.  In  1575,  Gregory  XIII. 
founded  the  Sec  of  Macao,  alfo  fuffragan  to  Goa,  and  gave  the 


k 


Studies  of  the  Wefiern  Churchy  1815 — 1861.     495 

patronage  as  before,  but  now  for  the  fir Ji  time  with  an  additional 
Jiipulation ;  namely,  that  the  king  jhould  provide  all  the  funds 
necejQfary  for  the  well-being  of  thefe  jees,  and  Jhould  not  permit 
them  to  be  vacant  an  unnecejjary  time.  By  degrees  there  were 
added  as  fuffragans,  Funai,  Jeparated  from  Mecao  (1588), 
Angomala  (1600),  Meliapor  (1686),  Jeparated  from  Cochin; 
Pekin  and  Nankin  (1690),  feparated  from  Macao.  All  thefe 
were  in  the  patronage  of  the  Crown  of  Portugal,  fub  conditione 
dotationis  et  fundationisy  and  with  the  cautela  of  Gregory  XIII. 
That  Crown  presently  Jlretched  its  pretenjlons  further,  and  con- 
Jidered  its  conjent  necejjary  before  any  mijjionary  at  all  could 
enter  the  Eajl.  Clement  VIII.  Jo  far  gave  in  to  this  ajjumption 
as  to  forbid  that  any  miJJionary  Jhould  enter  AJia  except  by  way 
of  Lijbon  and  Goa ;  but  Paul  V,  finding  the  great  inconveni- 
ences of  the  rejlriftion,  annulled  it.  An  almojl  open  war  broke 
out  between  the  clergy  of  Goa  and  thoje  who  entered  India  by 
other  routes.  They  Jligmatijed  them  as  propagandijis^  threw 
every  objlacle  in  their  way,  and  treated  them  as  open  enemies. 
That  clergy,  very  rich  and  luxurious,  was  now  Jcandaloujly 
inattentive  to  its  duties.  There  were  at  one  time  three  millions 
of  Roman  Catholics  in  India,  there  is  now  only  one  million ; 
whole  villages,  once  Chrijlian,  have  relapjed  into  heathenijm, 
and  the  rejult  is  profejfedly  owing  to  the  Jupinenejs  of  the  Goan 
priejls. 

Innocent  XII.  found  himjelf  in  a  difficulty  with  regard  to  the 
increajing  Church  in  China.  The  ere^ion  of  Pekin  and  Nankin 
into  bijhoprics  had  not  been  at  all  pleajing  to  the  Portuguese 
monarch,  who,  if  he  wijhed  for  the  direito  do  padroado^  had  the 
expenje  of  the  injlitution  and  maintenance  of  thej*e  fees,  and  he 
now  abfolutely  refufed  to  ereft  any  more.  The  Pope  met  the 
difficulty  by  fending  out  Vicars-Apojlolic,  and  peremptorily 
forbade  the  Diocefan  Bijhops  to  exercife  any  authority  within 
the  new  vicariates ;  a  violent  aggrejfion  on  epifcopal  rights, 
and  an  evafion  of  the  original  Jiipulation  with  the  Portuguefe 
monarch.  The  clergy  of  Goa,  however,  whatever  were  their 
rights,  were  conducing  themfelves  in  a  way  which  made  them 
the  fcandal  of  India.  The  Bijhop  of  Berytus  in  partibus^  being 
fent  by  the  Supreme  Pontiff  to  invejligate  the  caufes  of  the  de- 
cline of  the  Church  there,  was  declared  by  the  Inquifition  a 
rebel  againjl  the  authority  of  the  Primate,  and  the  faithful  were 
forbidden  to  hold  any  fpiritual  intercourfe  with  him.  This  kind 
of  Jtruggle  went  on  for  fome  years.  The  Primate,  fupported 
by  all  the  authority  of  the  Viceregal  Court,  was  more  than  a 
match  for  the  dijlant  power  of  Rome.  Some  of  the  Papal 
mijfionaries  fubmitted  to  the  diocefan  authority ;    fome  of  the 


496      Studies  of  the  Wefiern  Church,  1 8 1 5 — 1 8  6 1 . 

Vicars-Apojlolic  accepted  a  Jecond  nomination  from  the  Primate 
as  his  own  Vicars-General.  Clement  X.  in  1673  prohibited 
juch  acceptance  in  future ;  and  the  brief  was  forthwith  declared, 
by  the  Archbijhop  of  Goa  and  his  chapter,  Jurreptitious  and 
apocryphal. 

Meanwhile,  the  power  of  Portugal  fell  to  pieces,  but  her  kings 
clung  only  the  more  fondly  to  the  right  of  patronage,  though  the 
jees  to  which  they  presented  were  no  longer  in  their  po]JeOion. 
The  Jupprejjion  of  the  Jefuits,  in  1773,  was  the  death-blow  to 
the  jyjlem  of  Vicariates- Apojtolic,  and  from  that  period  all  the 
power  remained  with  the  primate  and  his  clergy.  Mojl  of  the 
latter  were  Indo-Portugueje,  a  clafs  for  whom  the  natives  en- 
tertained the  greatejl  horror.  They  united  the  evil  qualities  of 
both  races,  Jpoke  an  unintelligible  patois,  fcandaloujly  Jbld  the 
offices  of  the  Church,  even  baptijm,  and  contentedly  Jaw  Chrijli- 
anity  die  out  in  one  village  after  another,  and  whole  tra6?s  of 
country  that  once  abounded  with  converts  returning  to  the  wor- 
Jhip  of  Vijhnu  and  Siva.  In  1778  the  Indo-PortugueJe  clergy 
were  expelled  from  Bombay  on  account  of  their  Jcandalous  lives, 
and  the  Englijh  Government  requejled  the  nearejl  Vicar- Apojlolic 
to  take  on  himjelf  the  charge  of  its  Roman  Catholic  Jubjeds. 
He  obtained  authorization  from  Rome  to  do  Jo,  but  the  Primate 
of  Goa  never  cea/ed  to  claim  jurijdidion  at  Bombay.  In  1791, 
the  Eajl  India  Company  gave  notice  to  the  Archbijhop  that  they 
recognized  no  authority  in  him ;  and  he  aSually  wrote  to  de- 
mand from  the  Pope  the  expuljion  of  the  Vicar-ApoJloHc.  In 
the  meantime,  the  bijhoprics  of  Cranganor,  Cochin,  and  Meliapor 
remained  vacant  for  half  a  century. 

Gregory  XVI.  had  been,  previoujly  to  his  elevation,  Prefed? 
of  the  Propaganda,  and  in  that  capacity  was  intimately  ac- 
quainted with  the  condition  of  India.  In  1832,  Cardinal 
Pedicini  notified  to  the  Portuguefe  ambajjador  that  his  majler 
mujl  either  perform  his  duty  by  filling  the  vacant  fees,  or  defi- 
nitely renounce  the  right  of  patronage.  Dom  Miguel  promifed 
attention  to  the  requejl  as  Jbon  as  the  civil  war  Jhould  be  at  an 
end.  The  revolution  prevailed,  and  the  Pope,  finding  that  the 
new  Government  was  in  almojl  open  revolt  againjl  Rome,  at 
length  refolved  to  aft.  With  the  confent  of  the  Englijh 
Government,  he  erefled  a  Vicariate-Apojlolic  in  Calcutta  (April 
18)  and  in  Madras  (April  25).  The  Goan  clergy  were  furious 
at  what  they  termed  the  intrujlon  of  the  **  Turkijh  Bijhops  " 
(they  happened  to  have  their  titles  from  places  in  Turkey). 
The  Chapter  menaced  with  excommunication  all  who  Jhould 
entertain  any  relation  with  them.  Attempts  were  made  to  render 
the  Englijh  Government  Jufpicious  of  them.     But  Gregory  was 


Studies  of  the  Weftern  Church ,  1 8 1 5 — 1 8  6 1 .    497 

not  to  be  turned  from  his  purpofe.  He  injlituted  the  Vicariate 
of  Ceylon,  Dec.  23,  1836,  and  that  of  Madras,  June  3,  1837, 
and  at  the  jame  time  despatched  a  few  Jejuit  mijjionaries  to 
India.  The  Goaneje  at  this  time  charged  for  confejjions  of 
one  year,  two  vintens  ;  of  two  years,  a  rupee ;  of  three  years, 
two  rupees  ;  baptijms  cojl  three  vintens.  At  length,  India  being 
torn  ajunder  by  an  open  jchijm,  Gregory  XVI.  by  the  brief 
Multa  praclare  (April  24,  1838)  abrogated  the  decrees  of  his 
predecejjors,  abolijhed  the  Sees  of  Cranganor,  Cochin,  and  Meli- 
apor,  marked  out  the  limits  of  the  Vicariates,  making  them 
dependent  on  the  fee  of  Rome  only,  and  abolijhing  the  metro- 
political  rights  of  Goa.  It  might  have  been  a  necejjary  Jlep ; 
but  jlill  one  cannot  help  feeing  in  it  another  injlance  of  the  dif- 
regard  evinced  by  Rome  to  diocefan  rights. 

After  the  interrupted  relations  between  Rome  and  Portugal 
were  rejlored,  Jofe  Maria  da  Silva  Torres  was  nominated  to  the 
Archbifhopric  of  Goa.  In  the  Conjijlory  of  June  16,  1843,  it 
was  refolved  that  the  Bull  of  Injlitution  jhould  be  accompanied 
by  letters  apo/lolic,  limiting  the  jurifdiSion  of  the  new  Arch- 
bijhop  to  Portuguefe  territory  only,  and  that  he  Jhould  fwear  to 
obferve  them,  as  well  as  the  brief  Multa  praclare.  He  did  fo, 
and  failed  to  India  ;  but  on  his  arrival  at  Goa,  he  ratified  all  the 
preceding  aSs  of  the  Chapter  ;  declared  publicly  that  the  Pope 
had  no  power  to  annul  the  conjlitutions  of  his  predecejjors  with- 
out the  formal  confent  of  the  Crown  of  Portugal ;  and  to 
Jlrengthen  his  caufe,  he  ordained  no  fewer  than  800  ecclefiajlics 
of  different  degrees,  men  who  had  been  hurriedly  educated  in 
the  epifcopal  feminary,  and  who  had  little  acquaintance  with 
any  theological  fubjeft  except  the  jus  patronatus.  Thefe 
men  were  fent  out  into  the  vicariates,  and  gave  confiderable 
fcandal. 

The  Archbijhop  allied  himfelf  clofely  with  Antonio  Teixeira, 
an  Augujlinian  friar,  who  had  been  nominated  by  the  Portuguefe 
Government  to  the  fee  of  Meliapor,  but  had  not  been  able  to 
procure  his  bulls.  He  now  vifited  his  diocefe,  and  the  oppofmg 
parties  in  fome  cafes  came  to  blows.  Gregory  XVI.  addrejjed 
an  admonition  to  the  Archbijhop,  but  without  effed,  and  at  the 
time  of  the  death  of  that  pontiff  the  adherents  of  Goa  were 
reckoned  at  240,000. 

Pius  IX.  endeavoured  to  procure  the  recall  of  the  Primate. 
It  was  agreed  that  he  Jhould  be  transferred  to  an  archiepifco- 
pate  in  partlbus,  be  made  coadjutor  of  Braga  (which  boajls 
itfelf,  in  oppofition  to  Toledo,  the  primatial  See  of  All  the 
Spains),  with  the  promife  of  fuccejfion  :  the  adual  prelate  was 
nearly  eighty  ;  befides  which,  he  was  to  have  the  lucrative  pojl 

K  K 


49  8    Studies  of  the  Weft  em  Churchy  1 8 1 5 —  1 8  6 1 . 

of  Commiflioner  of  the  Bulla  do  Cruzado.  The  Primate  cer- 
tainly could  not  complain  of  the  terms,  and  accordingly  he 
became  Archbifhop  of  Palmyra,  and  returned  to  Portugal.  In 
his  allocution  to  the  Cardinals,  of  Feb.  17,  1851,  before  naming 
Da  Silva  future  JucceJOfor  at  Braga,  the  Pope  commented  in 
Jevere  terms  on  the  "  Jchifm  of  Goa  ;"  and  a  reply  to  that  allo- 
cution was  printed  at  Lijbon,  and  reprinted  in  Goa. 

On  receiving  official  intelligence  of  the  vacancy  of  the  See, 
the  Chapter  of  Goa  eleded  as  Vicar-General  the  Bijhop- 
dejlgnate  of  Cochin,  and  named  one  Antonio  Mariano  Soares 
Archdeacon.  This  ecclejiajlic  called  himjelf  Vicar-General  of 
Goa,  in  Bombay  :  live  pari/hes  in  the  city,  and  jlx  in  the  ijland 
of  Salfette,  recognized  his  authority.  In  Calcutta,  Madras,  and 
Meliapor,  the  party  was  aljb  jlrong.  But  the  abfence  of  an 
Archbijhop,  and  the  necejjity  of  applying  for  confirmation  to  the 
Vicars- Apojlolic,  weakened  the  national  party,  and  the  Chapter 
jummoned  the  Portuguefe  Bijhop  of  Macao,  Jeronymo  Joje  da 
Matta,  to  their  aid.  He  landed  at  Bombay  in  the  February  of 
1853.  ^^  celebrated  pontifically,  ordained  Jbme  deacons  and 
Jubdeacons,  and  confirmed  150  perjbns,  firjl  preaching  at  jbme 
length  on  the  Jchijm.  Thence  he  went  to  Cochin  and  other 
places,  performing  epijcopal  a6is  everywhere.  Doctor  Hart- 
mann,  Bijhop  of  Derbe  in  partibus^  was  Vicar-Apojlolic  of 
Bombay.  He  publijhed  a  protejl  againjl  the  intrujion  of  the 
Bijhop  of  Macao,  Jent  a  circular  to  the  other  vicars  requejling 
their  advice  in  this  emergency,  and  dejpatched  his  private 
Jecretary  with  all  Jpeed  to  Rome.  The  Bee^  the  organ  of  Goa, 
continued  to  chronicle  the  Bijhop  of  Macao's  proceedings  in  a 
JucceJIion  of  ovations.  He  proceeded  from  Bombay  to  Goa, 
where  he  ordained  thirty-one  priejls  and  eleven  deacons.  At 
length  an  open  rupture  occurred  in  Mahim,  a  village  near  Bom- 
bay. Doctor  Hartmann  was  about  to  perform  Jbme  office  in  the 
church,  when  its  curate,  of  the  oppojite  party,  refufed  to  allow 
him.  The  civil  power  was  called  in,  and  endeavoured  to  ejeft 
the  Vicar-ApoJlolic.  The  latter  aSually  remained  a  prijbner 
in  the  church  for  a  whole  month  rather  than  yield  poJjejOTion  ;  a 
mojl  unedifying  Jpedacle,  and  one  which  gave  occajion  to  many 
a  leading  article  in  the  local  prefs  on  the  unity  of  the  Roman 
Church.  It  was  not  a  little  curious,  however,  to  fee  the  Tele- 
graph and  Couriery  and  the  Bombay  Times,  taking  part  with 
Bijhop  Hartmann  on  the  mojl  purely  Erajlian  grounds  ;  that  the 
Roman  Church  in  Knglijh  territory  owed  obedience  to  the 
Queen  and  her  ecdcjiaj^ical  authorities  ;  and  to  hear  Jimilar 
arguments  adduced  by  the  Ultramontane  party. 

In  the  meantime  Bijhop  Hartmann's  circular  was  receiving 


Studies  of  the  Weftern  Churchy  1 8 1 5 — 1 8  6 1 .     499 

anjwers.  Befides  the  three  vicariates — Calcutta,  Madras,  and 
Bombay — of  which  we  have  Jpoken,  thirteen  others  had  been 
founded :  in  the  whole  Jixteen  were  303  priejls  and  670,000  faith- 
ful. (The  number  of  Anglican  priejts,  we  may  objerve,  at  that 
time  wa§  only  131.)  The  following Jigned  an  addrejs,  prepared  by 
Bijhop  Hartmann,  requejling  the  condemnation  of  the  Bijhop  of 
Macao,  and  the  excommunication  of  thoje  priejls  who  refufed 
obedience  to  the  vicariates  : — the  Vicars- ApojloHc  of  Calcutta, 
Carew;  of  Combatore,  BreJOfellac :  of  Colombo  and  his  coad- 
jutor ;  of  Dacca,  OlifFe ;  of  Jaffna ;  of  Madura,  Canoz  (a 
Jejuit)  ;  of  Mangalore,  Charronaux ;  of  Pondicheri,  Bonnaud ; 
of  Imla  and  Verapoly ;  of  Vizagapatam,  Neyret.  The  Vicar 
of  Agra  was  not  ajked,  //  is  faid,  becauje  there  were  no  *  jchif- 
matics'  in  his  dioceje ;  he  of  Ava  Pegu  could  not,  on  account 
of  war,  be  reached ;  he  of  Hyderabad  declined  Jigning ;  he  of 
Madras  was  jilent ;  he  of  Patna  abfent. 

In  the  meantime.  Doctor  Hartmann's  Jecretary  had  reached 
Rome.  It  was  eajy  to  forejee  the  conjequence.  A  brief  was 
addrejjed  to  India,  condemning  in  the  Jlrongejl  terms  the  Bijhop  of 
Macao,  and  threatening  him,  Antonio  Mariano  Soares,  and  three 
other  priejls  with  excommunication,  if  they  did  not  Jubmit  in 
two  months  after  the  publication  of  the  injlrument.  On  receiv- 
ing notice  of  it,  the  Bijhop-dejignate  of  Cochin,  Vicar-General 
of  Goa,  denounced  the  brief  as  detejlable  and  apocryphal ;  for- 
bade the  clergy  of  the  dioceje  to  pay  any  obedience  to  it ;  the 
Portugueje  "  Governor-General"  rejeded  it  "  with  contempt," 
as  an  invajion  of  the  rights  of  the  Crown ;  and  the  Bee  publijhed 
a  feries  of  articles  to  jhow  that  blind  obedience  to  Rome  was  no 
part  of  the  duty  of  a  Catholic.  The  Chambers  at  Lijbon  pro- 
tejled  againjl  the  brief,  which  produced  a  counter  protejl 
from  a  large  body  of  the  clergy,  the  Bijhop  of  Guarda 
taking  the  lead.  In  India,  the  pojjejfion  of  the  churches  was 
fettled  by  a  civil  aflion  in  the  court  of  Bombay — Bijhop  Canoz, 
of  Trichinopoly,  on  the  one  Jide ;  a  priejl,  with  national  fenti- 
ments,  named  Arokkianader,  on  the  other — and  the  judgment  was 
in  favour  of  the  Goaneje  clergy;  a  heavy  blow  to  the  Vicars- 
Apojlolic. 

We  have  already  dwelt  too  long  on  this  epifode,  and  will  only 
add  that  the  jchifm  ran  on  for  Jix  years  longer,  and  has  only 
recently  been  ended  by  a  Concordat  with  Don  Pedro.  The 
terms,  while  leaving  the  Vicars-Apojlolic  in  pojjejfion  of  the 
powers  for  which  Rome  contended  throughout,  are  not  unfavour- 
able to  the  Crown  of  Portugal. 

Let  us  now  dired  our  attention  to  the  Church  in  Bavaria.  At 
the  clofe  of  the  lajl  century,  free-thinking  and  Erajlianifm  were 


5  oo     Studies  of  the  Weft  em  Church,  1 8 1 5—  1 8  6 1 . 

rampant  in  that  land.  Maximilian  Jofeph,  who  fucceeded  in 
1799,  himjelf  a  man  of  no  religion,  found  in  the  minijler  Mont- 
gelas  an  unjcrupulous  agent  in  impoverijhing  the  Church. 
Seventy  monajleries,  jbme  of  them  on  the  mojl  magnificent 
Jcale,  were  JuppreJOed  at  one  Jlroke.  Great  havoc  was  made  in 
the  cathedral  and  parijh  Jacrijlies,  which  up  to  that  time  had 
been  peculiarly  rich  in  works  of  Chrijlian  art.  Cardinal  della 
Genga,  afterwards  Leo  XII,  had  with  great  trouble  almojl  con- 
cluded an  arrangement  in  1 807,  when  Napoleon  interpojed,  and 
the  Church  dragged  on  a  Jtormy  exijlence  till  18 17,  when  at 
length  the  Concordat  was  Jigned.  The  oath  enforced  by  the 
new  Conjlitution  caujed  many  Jcruples  among  the  clergy,  which, 
however,  were  allayed  by  the  royal  proclamation  of  Sept.  1 5, 
1 82 1;  in  point  of  fad,  explaining  it  away.  With  the  accejfllon 
of  Louis,  in  1825,  happier  times  began,  and  Bavaria  became 
the  Jeat  of  Church  art ;  pity  only  that,  ^0  far  as  the  monarch 
was  concerned,  the  Reparation  of  cultivated  tajle  and  pure  mo- 
rality was  Jo  complete  !  A  Society  for  the  Propagation  of  Good 
Books  was  vigoroujly  fupported  and  extenjively  u/eful ;  and 
Gorres,  Mohler,  Dollinger,  Reithmayr,  and  Klee  are  names 
which  will  live  in  the  memory  of  the  Church. 

Treves  has  during  the  prejent  century  achieved  a  high  repu- 
tation for  the  earnejlnejs  and  fuccefs  of  its  Church-work.  Three 
fuch  jucceeding  bijhops  as  Sailer,  Wittmann,  Schwaff  are  Jeldom 
vouchsafed  to  one  jee.  Partly  through  their  efforts,  aided  by 
the,  in  that  rejped,  excellent  dijpojition  of  the  King,  Jeveral 
religious  houjes  have  been  founded  or  refounded,  especially  of 
Capuchins,  Francijcans,  and  Carmelites ;  the  Redemptorijl 
Fathers  and  the  Brothers  of  Mercy  have  been  introduced ; 
Sijlers  of  Charity  and  Sijlers  of  CompajQlon  have  numerous 
convents  ;  while  nowhere  have  the  efforts  of  the  Order  of  the 
Good  Shepherd,  for  the  aid  of  fallen  women,  been  more  blejjed. 
The  Ludwigs-Verein,  a  Jbciety  for  mijjions  to  North  America 
and  AJia,  has  an  increajing  income  and  an  extending  work.  Its 
Jlatutes  were  publijhed  in  1 839.  Under  her  prefent  King,  Maxi- 
milian, Bavaria  prefents  to  the  eye  one  of  the  bright  Jpots  of 
the  Wejlern  Church. 

We  naturally  turn  next  to  PrujOTia.  Till  the  year  1821, 
though  profejjcdly  tolerated,  and  regarded  with  a  kind  of  con- 
temptuous compajjion  by  fucccjive  monarchs,  the  Church  was 
at  a  very  low  ebb.  In  that  year  the  bull  De  falute  animarum^ 
which  concluded  an  agreement  with  the  State,  enabled  the 
almojl  quenched  Jpirit  of  Catholic  enterprife  to  break  forth  anew. 
The  epijcopate  was  jet  on  a  different  footing.  Thoje  curjes  of 
mediaeval  Europe,  the  prince;-bijhoprics  and  eleSor-primates  of 


Studies  of  the  Weftern  Churchy  1815 — 1861.    501 

Rhine-land,  had  been  fwept  away  for  ever,  and  now  in  their 
Jlead  roje  the  modern  Archbijhopric  of  Cologne,  with  his  Juf- 
fragans  of  Treves,  Miinjler,  and  Paderborn  ;  the  Archbijhopric 
o{  Gnefen-Pofen,  and  the  Bijhopric  of  Ermeland.  Munjier, 
whoje  prince-bijhop,  only  200  years  before — the  reader  may  re- 
member Dryden's  line, 

Let  Munfter's  prelate  ever  be  accurfed  — 

had  employed  himfelf  in  battering  down  the  houjes  of  his  flock 
about  their  ears,  now  became  the  home  of  a  hard-working  apof- 
tolic  bijhop,  counting  his  revenue  by  kreutzers  where  his  pre- 
decejQbr  numbered  them  by  florins.  In  the  meantime,  the  re- 
Jearches  of  Niebuhr  and  Bunfen,  by  calling  out  the  intelleflual 
energies  of  the  Church,  gave  her  real  aj[|ijlance  ;  in  the  Jame 
way  that  the  Tercentenary  of  the  Reformation  in  18 17  called 
out  Mohler's  immortal  "Symbolik."  The  ejpecial  jludies  of 
the  priejlhood  were  direSed  and  furthered  by  the  theological 
faculty  of  the  Univerjity  of  Bonn,  and  the  Lyceum  Hoftanum 
for  the  Dioceje  of  Ermeland  and  the  Catholic  Academy  of 
Munjler. 

But  the  mojl  remarkable  figure  in  the  German  ecclejiajlical 
hijlory  of  the  prejent  century  is  undoubtedly  Clement  Augujlus 
von  Drojle,  Archbijhop  of  Cologne.  He  had  been  Vicar-Ge- 
neral of  Munjler,  and  while  in  that  pqjition  maintained  a 
gallant  conflift  with  the  PruJJian  Government  on  the  fubjed 
of  theological  jludies.  His  predecejjbr,  Ferdinand  Spiegel,  had 
been  a  jupporter  of  Hermejianijm,  that  Jemi-Pelagian,  Jemi-ra- 
tionalijlic  jyjlem,  which  had  been  condemned  by  Gregory  XVI, 
in  1835.  It  had  jlill,  however,  fpread  amongfl  the  younger 
clergy,  and  Von  Drojle,  in  every  pojjible  way,  endeavoured  to 
Jlop  its  further  progrejs.  Among  other  means  to  this  end,  he 
drew  up  eighteen  thejes,  principally  direded  againjl  the  new 
herejy,  which  he  required  to  be  jigned  by  candidates  for  holyorders. 
The  Prujjian  Government  immediately  exclaimed  that  its  rights 
were  injured,  and  peremptorily  demanded  the  recall  of  the 
thefes.  Countlefs  pamphlets  appeared  on  both  jldes  of  the 
quejlion  :  at  the  fame  time  aljb  the  quejlion  of  mixed  marriages 
opened  another  conflid.  A  convention  had  been  drawn  up 
between  the  afterwards  notorious  Bunjen  on  the  part  of  the 
King,  and  Archbijhop  von  Spiegel  on  that  of  the  Church ;  by 
which  the  latter  agreed  that  the  former  dijcipline  on  the  jubjeft 
of  marriages  jhould  be  relaxed,  jb  as  not  to  be  inconjijlent  with 
the  educational  State-minute  of  1825.  But  Bunfen  only  figned 
fubjeSf  to  higher  approval;  Von  Spiegel  abfolutely.  Pius  VIII, 
in  his  jhort  pontificate,  condemned   the  concejjion  ;    and  Von 


502     Studies  of  the  Weftern  Churchy  1 8 1 5  —  1 8 6 1 . 

Drojle  declared  himfelf  unable  to  follow  in  his  predecejjor's  Jleps. 
He  would  not,  he  Jaid,  by  Jerving  two  majlers,  bring  himjelf  to 
the  fame  deathbed  as  that  of  one  of  his  Jufifragans — it  was  the 
Bijhop  of  Treves — who  then  bitterly  repented,  and,  as  far  as 
he  could,  undid  his  unhappy  compliance.  On  this  the  Go- 
vernment had  recourje  to  the  ultima  ratio  regum ;  and  on 
Nov.  20,  1837,  the  brave-hearted  prelate  was  Jeized,  exiled,  and 
imprijbned  at  Nieuburg.  Bunjen,  the  perpetual  reviler  of  per- 
Jecutors  in  all  Jhapes,  preferred  revenge  to  conjijlency. 

There  arofe  a  burjl  of  indignation  from  the  Roman  Catholic 
world.  In  an  allocution  of  Dec.  10,  1837,  the  Pope  condemned 
in  the  jlrongejl  manner  the  aft  of  the  Government,  exhorted 
his  beloved  brother  to  Jland  firm,  and  praifed  him  in  the  highejl 
terms.  Next  Martin  von  Dunin,  Archbijhop  of  Pojen  and 
Gnejen,  who  had  already,  independently  of  Cologne,  been  en- 
gaged in  the  Jame  battle  againjl  the  minijlry,  ijjued  a  very 
Jlrongly  worded  pajloral  brief;  on  which  the  Oberlandefgerichte^ 
at  Pojen,  pronounced  him  Jujpended  from  office,  and  condemned 
him  to  Jix  months'  confinement  in  a  fortrejs.  He  was  accord- 
ingly imprijbned  in  that  of  Colberg.  From  that  moment  a  Ca- 
tholic reaSion  took  place  all  over  Germany.  AddreJJes  without 
number  poured  in  to  the  two  Archbijhops ;  the  clergy  of  the 
archdioceje  of  Gnefen-Pojen,  as  was  fitting,  led  the  way.  It 
happened  that  a  council  was  ajQembled  at  Baltimore  when  the 
news  of  theje  proceedings  reached  America,  and  the  archbijhop, 
with  twelve  of  his  Juffragans,  addrejjed  a  fraternal  letter  of 
Jympathy  and  encouragement  to  the  two  confejjbrs.  All  the 
Bijhops  of  PruJJia  were  ranged  on  the  fame  fide,  with  the  fmgle 
exception  of  Sedlnitzky,  Prince-Bijhop  of  Brejlau,  and  he  foon 
afterwards  refigned  his  fee. 

While  matters  jlood  thus,  the  King  died,  and  was  fucceeded 
by  Frederick  William  IV.  (June,  1841).  This  monarch  was 
known  to  be,  theoretically  at  leajl,  an  admirer  of  the  Church ; 
and  his  firjl  aftions  did  not  difappoint  his  Catholic  fubjefts. 
The  Archbijhop  of  Gnefen  was,  in  lefs  than  two  months,  not- 
withjlanding  the  general  outcry  of  the  Liberal  papers,  rejlored 
to  his  flock.  In  two  pajloral  letters  he  Jlrongly  forbade  mixed 
marriages  for  the  future,  but  recommended  that  thofe  who  had 
contrafted  them  Jhould,  in  the  confej^onal  and  on  the  fickbed, 
be  treated  with  all  tendernefs.  The  difficulties  for  the  future 
were  thus  folved,  the  State  deprecating  them  as  earnejlly  as  the 
Bijhop ;  for  the  pajl,  it  mujl  be  confejjcd  that  the  viftory  lay 
with  the  Government.  Archbijhop  von  Dunin,  to  the  deep 
forrow  of  all  his  flock,  was  taken  from  the  world  on  S. 
Stephen's   Day,    1842.     Before  this,  however,  the  King  had 


Studies  of  the  Weft  em  Churchy  1815  — 1861.      5  03 

granted  the  bijhops  what  had  hitherto  been  denied  them,  a  free 
rejbrt  to  Rome. 

In  Cologne,  too,  Frederick  William  aSed  with  confiderable 
noblenejs  of  fpirit.  The  King  of  Bavaria  permitted  the  Bijhop 
of  Spires,  Van  Geijjel,  to  aft  as  coadjutor  of  the  archdiocefe  ; 
in  order  that  negotiations  might  be  jet  on  foot  with  Rome.  The 
PruJJian  monarch  officially  disavowed  his  predecejQTor's  violence. 
The  Archbijhop,  however,  finding  his  health  fail,  and  weary  of 
Jlrife,  refigned  his  pojl  in  a  beautiful  pajloral,  in  which  he  told 
his  people  that,  if  he  Jeemed  to  retire  from  the  aftive  battle  of 
his  dioceje,  it  was  only  that,  like  Mofes,  he  might  be  the  better 
able  to  lift  up  his  hands  for  them  to  heaven.  He  died  Oftober 
19,  1845  ;  and  to  him,  undoubtedly — to  his  firmnejs  and  to  his 
Jiifferings — is  to  be  ajcribed  the  remarkable  regeneration  of  the 
Church  in  almojl  all  the  great  cities  of  the  Northern  Rhine  ; 
nowhere,  however,  more  remarkable  than  at  Coblentz.  The 
interejl  which  the  King  took  in  that  noble  work,  the  completion 
of  Cologne,  Jhowed  his  friendly  dijpqfition  at  leajl  to  Catholic 
art ;  while  perfefl  freedom  was  guaranteed  to  the  Roman 
Church  in  PruJJia  by  the  15th  organic  article  of  Dec.  5,  1848. 

Let  us  now  glance  at  the  ecclejiajlical  condition  of  Rhine- 
land,  where  the  conquejls  of  Napoleon  had  obliterated  all  the 
old  landmarks,  and  his  overthrow  had  dejlroyed  the  new  regime. 
Von  Dalberg,  Primate  of  Ratijbon,*  the  leading  ecclefiajlic  of 
Germany  during  the  troubles,  died  in  February,  18 1 7.  Shortly 
afterwards  the  Protejlant  princes  of  Germany  rejblved  on  a 
general  meeting,  for  the  purpofe  of  an  arrangement  with  Rome 
regarding  the  change,  or  creation  of  diocejes,  now  abjblutely 
necejjary,  from  the  vajl  alteration  of  territorial  boundaries,  and 
the  mediatization  of  fo  many  little  Jlates.  There  met  at  Frank- 
fort-on-Main  (March  24,  18 18),  the  ambajjadors  of  Baden,  both 
Hejfes,  the  four  Hanjeatic  towns,  Mecklenburg,  Najjau,  Olden- 
burg, Waldeck,  and  Wurtemberg ;  thofe  of  Wurtemberg  and 
Baden  taking,  as  was  natural,  the  initiative  in  the  delibera- 
tions. To  the  epijcopal  arrangements  conjequent  on  this  meeting 
we  have  already  alluded  in  the  brief  jketch  we  gave  of  the  pon- 
tificate of  Pius  VII.  But  difficulties  prefently  arofe.  One  of 
the  bijhops-dejignate  for  the  new  fees,  by  name  Wejjenberg, 
had  already  been  coadjutor  to  Von  Dalberg  at  Conjlance,  and 
the  Pope  now  refufed  him  his  bulls.  The  reafon  ;  the  See 
of  Rome  imagined  thefe  prelates  to  have  been  engaged  in 
common  to  carry  out  the  Jb-called  Kirchenpragmatiky  the  organic 

*  Some  of  our  readers  will  remember  the  rather  ftriking  effigy  of  this  pre- 
late, kneeling  on  a  raifed  pedeftal  before  a  very  lofty  crofs,  in  the  centre  of 
the  nave  of  this  cathedral. 


504    Studies  of  the  Weft  em  Churchy  18 15 — 1861. 

articles  propojed  by  the  Protejlant  Jlates  as  a  kind  of  concordat, 
but  dijapproved  by  the  Pontiff.  Theje  matters  were  finally 
arranged  by  Leo  XII.  in  his  bull  Jd  Dominici  gregis  (April, 
1827).  In  the  Oflober  of  that  year  Bernard  Boll  was  injlalled 
in  that  lovely  cathedral  of  Freiburg  in  Breijgau  as  lirjt  arch- 
bijhop  ;  and  the  Vicariates-General  came  to  an  end.  But  frejh 
troubles  were  at  hand.  The  thirty-nine  Paragraphs  of  January, 
1830,  created  a  deep  jenjation  all  over  Germany.  By  theJe 
the  offices  of  the  Church  were  JubjeSed  to  a  Placet  from  the 
police-office.  The  bijhops  tamely  yielded  ;  only  one  generous 
defender  of  the  liberty  of  Catholic  rites  was  found  to  lift  up  his 
voice — the  free  Baron  von  Hornjlein.  Pius  VIII.  in  a  brief  to 
the  prelates  of  the  Upper  Rhine  for  this  reproaches  them  with 
having  obeyed  man  rather  than  GOD.  The  troubles  that  fol- 
lowed, and  ejpecially  the  daily  encroachments  made  by  the  civil 
power  on  the  rights  of  his  Church,  embittered  and  Jhortened 
Archbijhop  Boll's  days ;  he  could  not  procure  the  removal  of 
one  Reichlin-Meldegg,  an  almojl  profejjed  Socinian,  from  the 
chair  of  Catholic  Theology  at  Freiburg. 

The  jland  made  by  Van  Drojle,  in  the  neighbouring  Prujjlan 
territories,  quickened  the  exertions  of  the  Church  in  Wurtem- 
berg  and  Baden.  The  Bijhop  of  Rottenburg  brought  in  a 
Motion^  in  the  fecond  Chamber  of  the  former  State,  which, 
under  that  name,  became  the  watchword  of  ecclejiajlical  liberty  ; 
it  contained  nine  main  articles  ;  which,  though  rejeSed  at  the 
time,  were  conjlantly  kept  in  view  by  thoje  who  Jucceeded  to 
the  jlrife.  In  Baden  things  were  worje ;  for  here  a  feftion  of 
Catholics  were  for  a  free  German  Church — free,  that  is,  from 
Rome,  but  chained  to  the  wheels  of  the  State.  At  the  head  of 
theJe  was  Dominic  Kuenzer,  the  pajlor  of  the  Spital  Kirche  at 
Conjlance,  and  he  had  a  jlrong  following  at  Carljrhue.  But 
Boll  had  fuccejjbrs  of  a  different  calibre  to  himjelf.  Archbijhop 
Demeter  firjl,  and  then  Von  Ficari^  the  prejent  venerable  Me- 
tropolitan, with  whom  we  have  the  honour  to  be  Jlightly  ac- 
quainted, loved  but  to  aft  on  the  famous  faying  of  S.  Bernard's, 
Nihil  magis  diligit  Deus  in  hoc  mundo  quam  Ubertatem  ecclejia 
fute.  It  was  hoped  that  the  Baden  troubles  of  1848,  which 
Jhattered  to  pieces  the  old  order  of  things,  would  have  knapped 
a/under  the  chains  of  the  Church  ;  but  the  complete  toleration 
now  given  by  the  great  Protejlant  jlate,  PruJJia,  was  in  theJe 
comparatively  little  kingdoms,  on  various  pretences,  dejired.  In 
the  F'ebruary  of  1853,  the  Metropolitan  Von  Vicari  invited  his 
fuffragans  of  Rottenburg,  Mainz,  Lemburg,  and  Fulda,  to  a 
conference  at  Freiburg.  The  rejult  of  this,  and  a  later  con- 
ference, was  a  demand  of  thcje  four  points  :   i.  Free  intercour/e 


Studies  of  the  Weft  em  Church ,  1815 — 1861.     505 

with  priejls  and  laity  ;  2.  Catholic  fchools ;  3.  PermijOion  of 
religious  houjes ;  4.  The  rights  guaranteed  to  the  Church  by 
the  Peace  of  Wejlphalia.  After  innumerable  diflRculties,  a 
convention  was  drawn  up  between  the  King  of  Wurtemberg  and 
the  Apojlolic  See,  in  July,  1857,  which  has,  we  believe,  proved  to 
work  well ;  and  another  between  the  Grand  Duke  of  Baden  and 
the  Jame  Pontiff,  in  June,  1859,  which  gave  rije  to  great  troubles, 
and  was  explained  by  a  ducal  manifejlo  in  the  following  fpring. 
Affairs  in  Baden  Jlill  remain,  to  a  certain  extent,  unjettled; 
though  in  this  nation,  the  Catholics  are  two  to  one — in  Wurtem- 
berg only  one  to  two.  Of  all  theje  States  we  Jay,  in  the  old 
rhyme, 

Bayern  und  Pfalz, 

Gott  erhalt's ! 

We  have  entered  \o  fully,  on  former  occajlons,  into  the 
Church  hijlory  of  Holland  and  Belgium,  that  we  may  omit 
thoje  jlates  now,  and  proceed  to  Aujlria. 

Aujlria  came  unprepared  to  the  great  jlruggle,  on  account  of 
the  pjeudo-philojbphical  reforms  of  the  Emperor  Jojeph.  Sup- 
prejjed  and  impoverijhed  monajleries,  and  pedantic  routine 
taking  the  place  of  Church  education,  had  not  only  their  ujual 
reward,  but  a^ually  lojl  Belgium.  The  new  regime^  by  incor- 
porating the  princely  domains  of  the  archbijhopric  of  Salzburg 
into  the  imperial  domain,  Jo  far  did  the  Church  good  Jervice. 
If  any  one  wijhes  to  judge  for  himjelf  how  thoJe  half-Jecular, 
half-religious  principalities  worked,  let  him  read  the  Jecond 
volume  of  the  "  Germania  Sacra,"  of  Hanjiz,  that  which  con- 
tains the  archbijhopric  of  Salzburg.  We  would  refer  him  ejpe- 
cially  to  the  Epijcopate  of  Francis,  Count  of  Harrach,  towards 
the  end  of  the  Jeventeenth  century.  HanJiz  honours  him  with 
an  eulogy  which,  Jo  far  as  words  go,  would  Jeem  rather  extra- 
vagant if  applied  to  S.  Augujline.  Yet  the  faS  comes  out  that, 
becauje  Jbme  poor  wretch  trejpajfed  on  his  rights  of  free  warren, 
this  admirable  prelate  condemned  him  to  the  galleys  for  life.  It  is 
only  right  to  add  that,  Jbme  years  after,  he  procured  the  pri- 
Jbner's  liberation. 

As  Aujlria  returned  more  nearly  than  did  the  other  German 
States  to  the  old  regime^  there  is  the  lejs  to  Jay  of  her  recent 
Church  hijlory.  Notable  names  therein  are  Leopold  Chlumc- 
zanjky,  firjl  Bijliop  of  Leitmentz,  and  then  Archbijhop  of 
Prague  ;  the  Count  von  Firmain,  Archbijhop,  firJl  of  Salzburg, 
then  of  Vienna  ;  and,  above  all,  F.  X.  Salin,  Bi/hop  of  Grork. 
The  Jejuits  re-entered  in  1820;  the  Redemptorijls  in  1816. 
In  September,  1822,  the  Archbijhop  of  Gran  called  together  a 
National  Court  of  Hungary.     That  primacy  is  the  richejl  in 


5o6    Studies  of  the  Weftern  Churchy  1 8 1 5 —  1 8  6 1 . 

the  world  ;  till  1848  it  averaged  50,000/.  a-year;  in  that  year 
the  Diet  framed  an  afl  which  diminijhed  it,  proportionately 
with  the  other  fees,  to  about  34,000/.  Surely  it  may  be  doubted 
whether,  in  the  prefent  jlate  of  things,  fuch  extravagant  wealth 
is  good  for  the  Church.  The  mojl  important  event  of  late  is 
the  recent  Concordat,  the  ceajelejs  objeft  of  injult  to  Protejlant 
papers. 

We  have  Jlill,  to  take  a  fair  view  of  the  ecclejiajlical  hijlory 
(in  Its  widejl  jenje)  of  modern  Europe,  two  more  papers  to  write : 
whether  they  Jhall  appear  or  not  mujl  depend  on  the  wijhes  of 
our  readers. 

The  firjl  would  contain  a  Jketch  of  the  exclufively  Protejlant 
countries,  Denmark,  Sweden,  Norway,  Finmark,  with  the  Pro- 
tejlant and  Reformed  communities  of  Germany. 

The  jecond,  the  jlruggles  of  the  Roman  Church  in  the  border 
lands  between  herjelf  and  the  Eajl ;  Wallachia,  Moldavia, 
Dalmatia,  Bulgaria, — above  all,  Poland. 

The  reader  will  objerve,  that,  except  ^o  far  as  the  Papal  See 
is  concerned,  we  have  made  no  mention  of  Italy.  The  faff  is, 
we  dare  not  allow  ourjelves  to  fpeak  of  the  prejent  contejl.  We 
are  not  jjjeaking  of  the  quejlion  of  the  jupprejjion  of  the  Pope's 
temporal  power,  but  of  the  jacrilege  and  confijcation  which  have 
followed  in  the  r^ar  of  Sardinian  aggrejjion  and  juccefs. 

That  mere  Protejlants  jhould  fee  in  every  aggrejjion  on  Rome 
a  matter  of  thankfulnefs,  is  not  furprifing.  That  mere  An- 
glicans jhould  fee  in  the  hankering  of  modern  Chambers  after 
the  wealth  of  the  Church  a  difpofition  to  receive  an  "  Italian 
Reformation,"  is  not  an  unparalleled  blindnefs.  But  that  the 
general  run  of  Church  journals,  here  and  in  America,  can  fpeak 
with  fuch  nonchalance  of  the  awful,  the  wholefale  facrilege — the 
dejlruflion  and  fupprejjion  of  monajleries  that  had  jlood  from 
the  feventh  century, — how  can  we  account  for  it  ?  And 
that  Englijhmen,  who  have  curfed  the  atrocities  of  the  French 
Revolution,  can  complacently  view  fuch  diabolical  butcheries 
as  the  majfacre  of  Pontelandolfo,  to  which  the  Noyades  of  Nantes, 
or  the  Fufillades  of  Lyons  fcarcely  from  a  parallel,  proves  the 
maxim  of  the  end  fandifying  the  means  to  be  conveyed  in 
the  prefent  day.  One  quejlion  only  we  will  ajk.  Can  any  one 
deny,  has  any  one  attempted  to  deny,  thefe  fads  ? 

The  Sardinians  and  their  allies  have,  on  an  average,  killed 
fifty  pcrfons  daily,  thus  making  a  total  of  about  10,000  of  the 
brigands  and  their  friends.  Setting  afide  the  lojjes  fuifered  in 
the  fix  months'  campaign  which  followed  the  dejlruftion  of 
Gacta,  the  combats  in  the  Abruzzi,  and  the  many  majjacres  in 
other  places,  the  viftims  of  Piedmont  mujl  amount,  at  leajl,  to 


Studies  of  the  Wejlern  Churchy  1 8 1 5 —  1 8  6 1 .     507 

60,000.  The  families  of  6,000  officers  and  50,000  employes  are 
reduced  to  mijery.  Skirmijhes  of  all  kinds,  dejlrudion  of  grain, 
dearth  of  food,  increaje  of  taxes,  attacks  on  religion  and  the 
clergy,  jupprejjion  and  de/ecration  of  convents,  add  to  the 
mijeries  of  the  unhappy  country. 

And  now  we  would  refrejh  ourjelves  and  our  readers  by 
looking  away  from  the  poor  Jchijm-rent  Church  as  Jhe  is,  to 
that  which  Jhe  was  intended  to  be,  to  that  which  Jhe  will  be,  as 
we  verily  believe,  on  earth  ;  as  we  know,  in  Heaven ! 

Jerufalem,  quae  aedificatur  ut  civitas  :  cujus  participatio  ejus  in  idipfum. 
Illiic  enim  afcenderent  tribus,  tribus  Domini:    teftimonium  Ifrael,  ad 

confitendum  nomen  Domini. 
Quia  illic  federunt  fedes  in  judicio :  fedes  fuper  domum  David. 
Rogate  qux  ad  pacem  funt  Jerufalem  ;  et  abundantia  diligentibus  te. 
Fiat  pax  in  virtu  te  tua:  et  abundantia  in  turribus  tuis! 


XVII. 

CHURCH    FESTIVALS   AND   THEIR 

HOUSEHOLD  WORDS. 

T  would  be  an  inquiry,  equally  curious  and 
profitable,  which  Jhould  invejligate  that  which 
we  may  call  the  domejlic  influence  of  the  Me- 
diaeval Church.  How  ecdejiajlical  fejlivals 
became  Jeajbns  of  home  enjoyment ;  how  holy 
days  were  turned  into  holidays ;  how  the 
Church's  children  learnt,  in  private  life,  to  think  and  to  fpeak 
in  the  Church's  way ;  how,  ajcending  higher,  the  powers  of  this 
world,  the  governors  of  the  Jlate,  fell  almojl  unconjcioujly  into 
the  times  and  the  Jeafons  of  her  who  is  not  of  this  world ;  how, 
for  example,  Jheriffs  were  pricked  on  the  morrow  of  S.  Martin  ; 
how  lawyers  reckoned  by  Hilary  or  Trinity  term  ;  how  every 
clajs  was  jubjeft  to  the  jame  moulding  influence ;  how  boys 
went  a  Midlenting^  and  peajants  hunted  the  wren  on  S.  Stephen's 
day,  and  kings  held  their  Maundy.  Merchants,  over  their 
ledgers,  fpoke  the  language,  at  leajl,  of  religion  ;  till  very 
lately,  bills  of  lading  always  commenced  with  the  words  "  /,  A. 
B.  do  fend  greeting  in  the  Lord  God  everlajiing ;"  nor  are  the 
formuhx:  quite  obfolcte,  "  The  (h«p  C.  whereof  D.  E.  under  God 
is  majler ;"  nor  yet  that,  *'  To  Jail  with  the  ikjl  fair  wind  that 
God  Jhall  fend."  Gems  were  invejled  with  a  thoujand  myjlical 
/ignifications  in  the  eyes  of  the  jeweller;  the  country  jimpler  had 
his  Lent  Lilies,  his  Herb  Trinity,  his  Our  Lord  and  Lady,  his 
Alleluia  Flower,  his  Star  of  Bethlehem.  Children  began  their 
Alphabet  with  a  Crifcrofs;  countrymen  faw  in  the  ajs  the  token 
of  our  Lord's  entry  into  J erufalcm;  Juicides  were  buried  in  a 
crojs  way.  It  was  the  jame  influence  always  and  everywhere 
at  work;   jbmetimes  beautifully,  Jbmetimes  amujingly,  /bme- 


Church  Feftivals  and  their  Houfehold  Words.    509 

times   extravagantly,  but  always  mojl  really.     The  Church, 
whatever  her  language,  was  herjelf  vernacular. 

We  propoje  to  give  a  few  of  the  national  and  provincial 
terms  which  have  been  imprejjed  on  Ecclefiajlical  Holydays.  It 
may  not  be  entirely  ujelejs  to  dwell  on  them ;  for  we  are  not 
yet  perfeflly  rid  of  that  Jliffhejs  which  led  men,  at  the  begin- 
ning of  the  movement,  to  call  Chrijlmas  Eve  the  Vigil  of  the 
Nativity,  and  to  date  letters  on  the  Monday  of  Pentecojl. 
That  a  Church  Jhould  really  be  national,  her  terms  mujl  be 
houjehold  words,  as  they  have  always  mojl  been  when  a 
national  Church  was  mojl  efficient.  Without  further  preface, 
we  will  begin  with  the  commencement  of  the  Ecclejiajlical 
year. 

It  is  curious  that  the  jeajbn  of  Advent  Jhould  have  retained 
its  Latin  name  everywhere.  The  Sundays,  indeed,  were  not 
always  reckoned  in  the  Jame  way,  the  more  ujual  method  being 
to  count  the  iirjl  as  the  fourth,  and  that  nearejl  to  Chrijlmas  as 
the  firjl.  The  old  rule  for  finding  the  firjl  Sunday  in  Advent 
ran  thus  : — 

Saint  Andrew  the  King 

Three  weeks  and  three  days  before  Chriftmas  comes  in  : 

Three  days  after,  or  three  days  before. 

Advent  Sunday  knocks  at  the  door. 

The  old  Hifpanic  Advent  had  Jlx  weeks,  the  Sunday  next 
after  Martinmas  being  the  firjl  ;*  and  this  is  aljb  the  caje  in  the 
Ambrojian  rite. 

Church  Jaws  fixed  the  commencement  of  winter  to  S.  Cle- 
ment's Day.  The  uJual  lines  which  regulate  the  beginning  of 
the  Jeajbns  are  : — 

Dat  Clemens  hyemem  ;  dat  Petri  ver  Cathedratus : 
^ftuat  Urbanus  j  autumnat  Symphorianus. 

We  have  read  them  thus  in  a  Cambray  MiJJal :  — 

Cedit  hyems  retro  cathedrato  Simone  Petro. 
Ver  fugat  Urbanus ;  aeftatem  Symphorianus. 
Feftum  dementis  caput  eft  hyemis  venientis. 

Or,  if  the  reader  wijhes  a  verjion  : — 

Winter  goes  off,  and  ikies  grow  fair. 
When  Simon  Peter  fits  in  Chair: 
Saint  Urban  bids  the  Spring  be  gone : 

•  When  the  Dominical  letter  is  A,  there  are,  in  faft,  feven  Sundays  in 
the  Mozarabic  Advent.  But  in  that  cafe  the  feventh  falls  on  Chriftmas 
Eve,  and  the  office  is  of  that  day  entirely. 


5  TO    Church  Fejiivals  and  their  Houfehold  Words. 

Symphorian  calls  the  autumn  on  : 
Saint  Clement's  day  the  wind  and  rain 
And  cold  of  winter  brings  again. 

And  a  very  fair  divijion,  too,  if  we  add  to  the  times  Jpecified 
(February  22,  May  25,  Augujl  22,  and  November  21),  the 
eight  or  ten  days  that  the  correction  of  the  Calendar,  at  the 
date  when  theje  verjes  were  written,  would  have  required. 

The  jeajbn  of  Advent  has  left  few  traces  in  natural  names. 
Advent-grafs  hence  receives  its  title  ;  and  in  Germany  wild  geeje 
are  called  Advent-birds,  and  Jbmetimes,  as  aljb  with  us,  Ember- 


The  Englijh  Calendar  gives  the  old  rule  for  the  dijcovery  of 
the  Advent  Ember-days;  the  Wednesday,  Friday,  and  Satur- 
day, after  S.  Lucy's  Day. 

Fading  days  and  Emberings  be 
Lent,  Whitfun,  Holyrood,  and  Lucie ; 

jaid  the  rhyme.  The  modern  Roman  uje  fixes  the  lajl  to  the 
third  week  in  Advent,  which  mujl  always  come  to  the  jame 
thing. 

The  crijlate  verjes  give  them  thus  : — 

Dant  Crux,  Lucia,  Cineres,  Charifmata  Dia, 
Ut  fit  in  angaria  quarta  fequens  feria. 

The  Latin  name  has  remained  in  modern  languages,  though 
the  contrary  is  fometimes  affirmed,  ^uatuor  Tempora,  the  Four 
Times.  In  French  and  Italian  the  term  is  the  Jame ;  in 
Spanijh  and  Portuguese  they  are  Jimply  Temporas.  The  Ger- 
man converts  them  into  ^atember,  and  thence,  by  the  eajy 
corruption  of  dropping  the  firjl  Jyllable,  a  corruption  which  aljb 
takes  place  in  Jbme  other  words,  we  get  the  Englijh  Ember. 
Thus,  there  is  no  occajion  to  Jeek  after  an  etymology  in  em- 
bers; or  with  Nelfon,  to  extravagate  Jlill  further  to  the  noun 
ymhren^  a  recurrence,  as  if  all  holy  Jeajbns  did  not  equally  recur. 
In  Weljh,  Ember-week  is  Wythnos  y  cydgorian,  the  Week  of 
the  ProceJJions.  In  mediaeval  Germany  they  were  called  Weih- 
fajlen,  IViegfaJian^  Wiegefajien,  or  the  like,  on  the  general 
principle  of  their  Janftity  (we  Jhall  prejently  fee  the  meaning 
of  the  word).  We  meet  with  the  term  Frohnfajien^  frohne 
being  the  then  word  for  travail.  Why  they  were  ndimcA  foldfajten 
it  is  Icjs  eaJy  to  Jay. 

Of  the  Saints  Days  that  occur  during  Advent  we  have  three 
French  proverbs  : — 

Si  hi'ver  etait  outre  la  mer. 

Si  viendra  il  a  Sant  Nicolas  parler. 


Church  Fejiivals  and  their  Houjehold  IVords.    511 

OfS.  Lucy:— 

A  la  fete  de  Sante  Luce 

Le  jour  croit  dufaut  d^une  puce, 

OfS.  Thomas  : — 

A  la  fete  de  Sunt  Thomas, 
Les  jours  gradijfent  cTun  pas. 

All  which  maxims  fpeak  of  the  old  Calendar.  If  they  are,  as 
IS  likely,  of  the  fifteenth  century,  S.  Lucy's  day  falls  on  what 
would  now  be  the  22nd  of  December,  S.  Thomas's  on  the 
30th.     This  mujl  be  kept  in  mind  in  the  like  Jayings. 

We  proceed  to  Chrijlmas.  In  mojl  Celtic  languages  Chrijl- 
mas  Eve  is  called  the  Night  of  Mary.  It  is  Jlill  objerved  with 
great  pomp  in  the  IJle  of  Man,  the  peajants  vying  with  each 
other  in  bringing  tapers  to  church,  and  in  Jinging  carols  there. 
The  fejtival  itjelf  is  varioujly  named.  Our  own  Chrijlmas 
comes  nearejl  to  the  German  provincialijm,  Chrijifeji.  The 
Romance  languages  merely  retain  the  Latin  name,  the  French 
deviating  from  it  mojl  widely  in  Noel.  This  word  became  a 
cry  of  joy ;  we  find  it  Jung  at  Angers,  during  the  eight  days 
preceding  Chrijlmas,  fifteen  times  at  the  condujion  of  Lauds, 
and  it  thus  came  to  be  ujed  at  other  j*eajbns  of  rejoicing.  So, 
Monjlrelet  frequently  tells  us  of  the  cry  of  Noel  that  accom- 
panied Jbme  triumphant  procejjlon.  The  Weljh  Nadolig  is 
from  the  Jame  Jburce.  The  German  We'ihnachten  has  been 
derived  from  PVein^  as  if  exprejjing  the  fejlal  character  of  the 
day.  But  it  is  clearly  from  the  injeparable  compound  Weih^ 
which  denotes  fanflity  or  holinejs,  and  occurs  ]b  often  in 
German  ecclejlajlical  words.  Its  compojition  with  the  word 
nighty  rather  than  day,^  is  referable  to  the  midnight  majs  with 
which  the  Jblemnity  ^o  beautifully  begins.  In  Portugal,  PafcoOy 
as  the  proper  term  for  Eajler,  is  by  an  eajy  corruption  applied  aljb 
to  the  two  other  great  fejiivals.  Chrijlmas  is  therefore  Pafcoa 
do  Natal. 

Here,  aljb,  we  have  the  Scotch  2^«/^,  the  mediaeval  German  y«^/, 
as  they  Jay,  from  juleriy  to  be  merry.  But  a  more  remarkable 
appellation,  Anklopfters-dag^  from  a  cujlom  of  going  round 
with  mallets  or  hammers,  and  beating  at  every  door  and  jhutter, 
a  jymbolijm  of  the  anxiety  of  "  the  Jpirits  in  prijbn"  to  be  Jet 
free  by  the  birth  of  the  New  King.  In  Bafque,  Chrijlmas  is 
Eguberi  (/.  e.  New  Day):  "  old  things  are  pajjed  away  ;  behold, 
all  things  are  become  new."  The  Eajlern  Church,  as  we 
Jhall  Jee,  gives  (not  lejs  truly)  this  epithet  to  the  Eajler  Jeafon. 
In  Iri/h,  Chrijlmas  is  called  Notlaig ;  Jimply  from  Natale. 
S.  Stephen's  Day  was  in  the  fouth  of  France  called  Straw 


5 1 2    Church  Fefiivah  and  their  Houjehold  Words. 

Day^  from  the  benediSion  of  the  Jlraw,  which  Jbme  rituals  then 
appointed.  Hence,  in  Germany,  it  was  Hafer-Weyhe^  with 
the  Jame  meaning.  In  the  north  of  England  it  is  known  as 
Wrenning  Day^  from  the  cuflom  of  Jloning  a  wren  to  death,  a 
cruel  commemoration  of  S.  Stephen's  martyrdom.  In  the 
Jbuth,  the  pigeon  matches  ujually  there  celebrated  are  a  relic  of 
the  old  rite.  In  Denmark  it  was  Jbmetimes  called  **  Second 
Chrijlmas  Day." 

The  Holy  Innocents  had  a  peculiar  appellation  in  England 
and  Germany  only,  Childermas  Day^  and  Kindermejfe.  In  other 
languages  it  is  jimply  Innocents'  Day.  The  office  of  the  day 
throughout  the  Church  was  one  of  jbrrow ;  in  many  places 
Gloria  in  Excel/is  was  not  Jung  :  in  fome  not  even  the  Gloria 
Patri.  The  colour  aljb  was  black.  A  trace  of  this  remains  in 
Leigh- upon-Mendip,  in  Gloucejlerjhire,  where,  from  time  im- 
memorial, a  muffled  peal  has  been  rung  on  that  fejlival.  But, 
till  a  very  recent  period,  not  only  that  day  itjelf,  but  the  Jame 
day  in  every  week  of  the  Jucceeding  year,  was  Childermas  Day, 
and  was  conjidered  highly  unlucky.  So  the  SpeSiator  tells  us  of 
his  Juperjlitious  hojlejs  : — "  As  they  began  to  talk  of  family 
"  affairs,  a  little  boy  at  the  lower  end  of  the  table  told  her,  that 
**  he  was  to  go  into  join-hand  on  Thurjday.  '  Thursday  !' 
*']ays  Jhe  :  *  no,  child,  if  it  pleaje  GOD,  you  Jhall  not  begin 
"  upon  Childermas  Day :  tell  your  writing-majler  that  Friday 
"  will  be  Jbon  enough.'  I  was  reflefling  with  myj*elf  at  the  odd- 
*'  nejs  of  her  fancy,  and  wondering  that  anybody  would  ejlablijh 
"it  as  a  rule  to  loje  one  day  in  every  week."  Addijbn  gives 
the  day  rightly,  for  in  the  preceding  year  (1710)  Holy  Inno- 
cents fell  on  a  Thurjday. 

The  eleflion  of  a  Boy  Bijhop,  which  took  place  ujiially  on 
S.  John's  Day,  at  night,  Jbmetimes  gave  rije  to  fcenes  of  a  very 
unedifying  charafler,  both  on  Holy  Innocents'  and  on  New 
Year's  Day.  The  latter  was,  in  French,  La  Fete  des  SoudiacreSy 
or  more  frequently.  The  Feaji  of  Fools.  The  former  name  was 
intended  as  a  kind  of  pun  between  fou-diacreSy  Jubdcacons  and 
fouls  diacreSy  drunken  deacons ;  and  both  in  the  Eajl  and  the 
Wejl  the  cujlom  gave  the  Bijhops  a  good  deal  of  trouble  in 
putting  it  down,  or  at  lea/l  rejlraining  it  within  due  bounds.  On 
the  contrary,  in  the  Jbuth-eajl  of  Europe,  the  MiJJa  de  idolis  pro- 
hibendis  Jlamped  quite  a  different  charader  on  the  day,  by 
announcing  the  overthrow  of  the  profane  joy  which  formerly 
welcomed  in  the  New  Year  by  an  Idol  F'eajl. 

In  Germany,  be/ides  the  ordinary  fahrflag,  it  was  Jbmetimes 
known  as  Eben-lVeichtagy  i.  e.  a  fejlival  equal  in  importance  to 
Chrijlmas. 


Church  Fejiivals  and  their  Houfehold  Words.    513 

The  Epiphany,  as  it  contains  in  itjelf  three  dijlind  fejiivals, 
fo  it  was  to  be  expeSed  that  we  Jhould  find  it  known  by  a 
variety  of  dijlind  names.  In  the  Spanijh  Epifania^  and  the 
Italian  provincialijm,  Befania^  the  Greek  name  is  Jimply  re- 
tained. In  old  Spanijh,  however,  we  find  it  called  Appa- 
ricion^  derived  from  the  Mozarabic  ritual,  which  gives  the 
Apparitio  Domini.  So  in  the  Abbey  of  Fontevraud,  it  was 
U Apparition.  Our  common  Englijh  name.  Twelfth  Nighty 
marks  it  out  as  the  conclufion  of  Chrijlmas-tide.  For  the 
mojl  part,  however,  national  ufages  conneS  its  title  with 
the  worjhip  of  the  Magi.  So  in  German,  it  is  Dreykonigjiag ; 
in  Danijh,  Hellig  Tre  Kongers  Dag;  in  French,  Les  Rots ;  in 
Portugueje,  Dia  das  Reis.  In  England  aljb,  to  jbme  extent, 
the  fejlival  was  known  as  the  Three  Kings*  T>^y->  ai^d  the  praSice 
of  drawing  for  king  is  a  relic  of  that  uje.  In  Manx,  it  is 
Lad*l  Chybbyr-ujhtey^  the  day  of  offering  worjhip.  Another 
German  name  was  Oberjfag.,  or  Der  Oherjie.  In  Saxony,  Great 
New  Yearns  Day^  as  being  a  fejlival  of  more  importance  than 
the  Circumcijion.  In  Aujlria,  Perchtag,  that  is,  Bright  Day,  for 
the  jame  reajbn  that  we  jhall  hear  of  in  the  Eajlern  Church.  In 
the  Eajl,  the  caje  was  different.  Here,  as  every  one  knows, 
the  6th  of  January  was  at  firjl  celebrated  as  the  Feajl  of  the 
Nativity,  and  Manifejlation  to  the  Gentiles,  both  in  one ;  and 
the  oppojite  pradice  was  introduced  from  the  Roman  Church. 
The  name  Epiphany  was  Jlill,  however,  applied  in  many  cajes 
to  Chrijlmas  Day,  and  the  univerjally  received  title  for  our 
Epiphany  was  The  Lights ;  the  Sundays  before  and  after  it  aljb 
deriving  their  name  from  that  appellation.  The  title  originally 
bore  reference  to  the  illumination  of  Baptijm,  injlituted,  ac- 
cording to  the  more  probable  opinion,  on  that  day,  and  after- 
wards to  the  candles  with  which,  as  jymbolical  of  that,  the 
churches  of  the  Eajl  blaze.  There  it  is  jlill  a  fejlival  of  fupe- 
rior  importance  to  Chrijlmas,  and  in  many  churches  of  mediaeval 
France  the  cafe  was  the  fame ;  as  at  Rouen,  where  it  received 
the  name  of  the  Star  Feaji.  Again,  the  folemn  benedidion  of 
the  waters  in  the  Eajl,  has  given  a  title,  in  fome  countries,  to 
the  day.  Thus,  in  Illyria  and  Bulgaria  it  is  known  as  the 
Vodocaerjaa^  the  "  BenediSion  of  the  Water;"  in  Rujfia, 
Crejhtjhenie^  the  Slavonic  term  for  Baptifm.  In  Weljh  the 
fejlival  is  fometimes  termed  T/iwyll^  gloom-expelling,  fometimes 
Serenwyly  Star  Fejlival. 

The  morrow  of  the  Epiphany  was  popularly  called  S.  Dijiaff's 
Dayy  from  the  good  wife  reajfuming  her  dijlaff  after  the  Chrijl- 
mas holyday : — 

L  L 


514    Church  Feftivals  and  their  Houfehold  Words. 

Partly  work,  and  partly  play, 
Ye  muft  on  Saint  DiftafFs  Day. 

But  this,  of  courje,  was  Jimply  a  jocular  appellation.  Plough 
Monday^  on  the  contrary,  had,  in  Jbme  rituals,  its  own  bene- 
didion.  In  Belgium,  this  is  called  Loji  Monday^  as  given  up  en- 
tirely to  revelling.  At  Strajburg,  it  is  Schwor  Tag,  becauje 
the  city  magijlrates  are  then  annually  Jworn  in. 

The  Sundays  after  Epiphany  have  been  named  folely  from 
their  numbers ;  it  being  very  rare,  even  in  ancient  Mijjals,  to 
find  them  called  from  their  introits.  In  the  north  of  Italy,  how- 
ever, the  fecond  is  known  as  Marriage  Sunday,  from  the  mar- 
riage of  Cana,  related  in  the  gojpel  for  the  day. 

The  Purification  was,  in  one  Jenje,  to  the  Wejt,  what  the 
Epiphany  was  to  the  Eajl,  and  has  ujually  received  its  name 
from  the  multitude  of  tapers  employed  in  the  office,  with  refer- 
ence, primarily,  to  the  Light  to  lighten  the  Gentiles,  which 
was  then  manifejled  by  the  mouth  of  Simeon.  The  French 
Church  calls  it  La  Chandeleure ;  in  Spain  and  Portugal  it  is  the 
Candelaria ;  in  Bajque,  Ganderailu ;  in  Denmark,  it  is  the 
Kyndelmijfe ;  in  Germany,  the  Lichtmejfe ;  in  Suabia,  Kerzweihe^ 
or  KerzfneJJe;  in  Belgium,  the  Kerfdag,  In  Weljh  it  is  Gwyl 
Vairy  Canwyllau,  the  Fejlival  of  Mary  of  the  Candles  ;  in 
Manx,  for  a  reajbn  we  cannot  explain,  it  is  LaaH  Moirrey  my 
Giangle,  the  Day  of  Mary's  being  tied  or  Jecured.  But,  in  the 
Eajlern  Church,  it  derives  its  name  from  the  meeting  of  our  LORD 
by  Simeon  and  Anna ;  and  is  there  termed  Hypapante ;  by  the 
RuJJian  Church,  with  the  Jame  meaning,  Srietenie.  And  this 
name  was,  as  Jo  often,  transferred  to  the  Latin  Church,  by  which 
it  was  written  Hypapanti ;  an  eafy  corruption  reduced  this  to 
Hypanti,  which  was  the  mojl  frequent  mediaeval  name.  In  the 
north  of  Italy  it  was  often  termed  S.  Simeon's  Day ;  in  France 
the  name  was,  in  many  injlances,  the  fame  as  that  in  our  Calen- 
dar— the  Prefentation.  We  aljb  meet  with  that  of  Sufception 
Day.     The  proverb  had  great  vogue  : — 

Si  fol  fplendefcat,  Maria  purificante, 

Major  erit  glacies  poft  feftum  quam  fuit  ante. 

So,  in  France  :  — 

Scion  que  nos  viellards  ont  dit, 
Si  le  foleil  fe  montre  et  luit 
A  la  Chandeleure,  croyez 
Qu'encor  un  hiver  vous  aurez. 

There  is  this  proverb  aljb : — 

A  la  fete  de  la  Chandeleure 

Les  jours  croiflent  de  plus  d'une  hcure, 

Et  le  froid  pique  avcc  douleur. 


Church  Fejiivals  and  their  Houjehold  Words.    515 

S.  Blaife's  Day  is,  in  Jbme  parts  of  Germany,  Klelne  Kerz- 
mejfe — little  Candlemas — becauje  of  the  bonfires  that  it  was 
ujual  (for  an  uncertain  rea/on)  to  kindle  on  that  night.  One 
thing  is  clear — that  the  cujlom,  not  being  peculiar  to  England, 
could  not  have  arijen  in  an  abjurd  pun  on  the  jaint's  name,  as 
Jbme  have  affirmed. 

The  week  before  Septuagejima  Sunday  is,  in  the  Eajlern 
Church,  called  Exhortatory  Week,  becauje  the  faithful  are 
then  exhorted  to  prepare  themjelves  manfullj^  for  the  great  fajl. 
The  Nejlorians  term  it  the  Ninevites'  Week,  on  account  of  a 
fajl  which  they  objerve  in  commemoration  of  the  repentance  of 
Nineveh.  The  Armenians,  who  do  the  fame,  name  it,  from  an 
uncertain  reajbn,  the  Jrtziburion.  "At  that  time,"  Jays  a 
Greek  divine,  with  bitternejs  Jufficient,  "  the  thrice  accurjed 
Armenians  objerve  their  abominable  fajl  of  Artziburion."  The 
Saturday  of  the  week  was  known  as  Alleluia  Saturday ^  becauje 
Alleluia  was  then,  according  to  the  mojl  uJual  rule,  dropped 
till  Eajler.  Hence  we  have  the  beautiful  hymn.  Alleluia  dulce 
carmen^  and  the  magnificent  Alleluatic  Jequence,  appointed  for 
that  day. 

Septuagejima  almojl  everjrwhere  retained  its  Latin  name.  In 
the  Eajlern  Church  it  is  the  Sunday  of  the  Prodigal  Son,  that 
being  the  Gojpel  for  the  day.  The  week  that  Jucceeds  is,  in 
the  Eajl,  Apocreos,  becaufe  from  Septuagejima  Sunday  meat  is 
forbidden. 

Sexagefima  had  aljb  only  its  Latin  title.  In  the  Eajl  it  is 
the  Sunday  of  Apocreos ;  the  weeks,  at  that  time  of  the  year, 
preceding,  and  not  following  their  Sunday.  The  enjuing  week 
is,  in  the  Eajl,  Cheefe  Week;  in  RuJJia,  Butter  Week;  becauje, 
till  the  clofe  of  the  following  Sunday,  cheeje  and  butter  are 
allowed.  The  Friday  of  Sexagejima  was,  in  the  north  of  Ger- 
many, the  Kind-feJ}^  or  Kind-tag^  being,  b}'^  a  peculiar  rite,  the 
Fejlival  of  the  Invention  of  the  Child  in  the  Temple.  In  the 
Tyrol,  the  Thurjday  before  Quinquagejima  was  called  Mad 
Thurfdayy  becauje  kept  as  an  ejpecial  Carnival ;  alfo,  Rinne  Don- 
nerjiag,  from  an  uncertain  reajbn. 

^inquagefima^  or  Ejio  mihi.  In  Germany  this  is,  in  many 
places,  called  Pfaffen-Fajinacht  (Priejl's  Fajling  Night):  many 
mediaeval  councils  having  ordered  ecdejiajlics  to  abjlain  from 
meat  from  that  day  forward.  It  was  alfo  very  widely  known  as  Ejio 
mihi  Sunday^  from  the  commencement  of  the  introit,  Ejio  mihi  in 
Deum  ProteSlorem.  In  the  patois  of  Navarre  it  is  Dimenge  cahee^ 
a  corruption  of  Dominica  in  Capite  'Jejunii.  In  Denmark  it  is 
Fajlelavns  Sondag,  Sunday  of  the  Preparation  for  the  Fajl.  In 
the  Tyrol  Rinne  Sontag,  probably  (like  the  preceding  Thurfday) 


5 1 6    Church  Fejlivals  and  their  Houjehold  Words. 

in  the  fenfe  of  Run-about  Sunday.     In  the  Eajl,  for  the  reajbn 
given  above,  it  is  Butter  or  Cheefe  Sunday. 

The  following  Monday  is,  in  England,  Collop  Monday ;  be- 
caufe,  on  that  day,  the  lajl  meat,  and  that  in  jmall  quantities, 
was  fuppofed  to  be  cooked.  In  Vienne,  and  the  adjacent  parts 
of  France,  it  was  (and  Jlill  is)  Fat  Monday  (Lundi  gras),  for  the 
following  reajbn : — Some  provincial  Councils  endeavoured  to 
commence  the  fajl,  as  in  the  Eajl,  on  this  day,  injlead  of  on  the 
Wednefday ;  the  people  compromijed  the  matter  by  beginning 
it  on  Tuejday,  and  hence  this  title  for  the  lajl  flejh-day.  So  in 
Switzerland,  it  is  Fei/}e  Dag. 

Shrove  Tuefday.  Here,  as  fo  often,  the  Englijh  name  is, 
beyond  all  dijpute,  the  mojl  beautiful  and  appropriate  of  any ; 
exprejjing  the  penitence  with  which  Lent  jhould  be  welcomed 
in.  In  Southern  Europe  it  takes  its  name  from  the  exaS 
reverje,  namely,  from  the  Carnival.  In  Italy,  it  is  Martedi 
grajfo^  as  in  France  Mardi  gras ;  aljb  Martedi  di  Carnovale. 
The  Spanijh  Church  terms  it  Martes  de  carnejiolendas ;  the  Por- 
tugueje,  Dia  do  Entrudo  ;  or,  more  commonly,  Entrudo  alone; 
from  the  old  word  entrudar^  to  feajl.  Again,  in  France,  we  have 
Careme  entrant ;  or,  in  the  old  mediaeval  form,  Carementram- 
nus.  In  Walloon  patois,  Madicamentran.  In  Danjk,  on 
the  Jame  principle  as  Quinquagejlma  Sunday,  it  is,  Fajie- 
lavnjiirjiag ;  in  Germany  it  is  ujually  known  as  Fajlendienjiagy 
Fajl  Tuefday.  In  Weljh  Shrovetide  is  Ynyd^  which  is  probably 
derived  from  Initlum  Quadragejimae,  the  beginning  of  Lent,  and 
thus  aljb  the  Manx,  Oie-innyd. 

AJh  Wednefday  has,  in  mojl  Churches,  its  name  from  the  bene- 
diSion  and  the  wearing  of  ajhes  on  that  day.  Thus,  in  Ger- 
man, it  is  Afcher  Mittwoche ;  in  Danjk,  Jjke  On/dag;  in  Illyrian, 
Cijia  Srijda ;  French,  Le  jour  de  Cendres  ;  in  Spanijh,  Mier- 
colet  de  Ceniza;  in  Portuguefe,  ^uarta  feira  de  cinza.  But, 
from  aljb  being  Wednejday  in  Captte  yejuniiy  it  is,  in  Navarre, 
Mercre  cabee^  like  Quinquagejlma  Sunday.  In  Germany  it  was 
jbmetimes  Efcbtagy  Jbmetimes  Schiirtagy  from  fchuren  (now 
fcheuren^)  to  purify. 

Lent  itjelf  has  three  dajfes  of  appellations.  In  the  firjl  place, 
thofe  derived  from  the  Jeajbn  of  the  year,  as  our  own  Lenty 
akin  to  the  German  Lenz^  and  identical  with  the  Dutch  and  the 
Flemijh  Lente,  the  Jeajbn  of  Jpring.  Next,  thoje  which  have 
their  origin  from  the  idea  of  the  fajl.  So  in  Rujs  it  is  Velekie 
Poji,  the  Great  Fajl ;  or  fimply  Pojl^  the  Fajl.  In  Danjk, 
Fajletid:  in  German,  Fajienzcit.  So,  in  the  Eajlern  Church, 
It  is  Jimply  the  Miyax»  N»o-T£i'a.  Thirdly,  thoJe  derived  from 
the  number  of  days  It  lajls ;    ^adragefima  in  Latin,   Careme 


Church  Feftivah  and  their  Houfehold  Words.     517 

in  French.  And  this  is  the  cafe  in  all  the  Romance  languages, 
and  Jo  alfo  in  Weljh,  when  Lent  is  Caraways ;  in  Manx,  Kar- 
gys ;  in  Irijh,  Corghas.  Its  weeks,  when  numerically  reckoned, 
are  forwarder  by  one  in  the  Eajl  than  in  the  Wejl.  The  firjl 
week  in  Lent  is,  according  to  the  rite  of  Conjlantinople,  that 
which  follows  Quinquagejima  :  according  to  the  uje  of  Rome  it 
is  that  which  follows  the  firjl  Sunday  in  Lent. 

The  day  after  Ajh  Wednefday  is  named,  in  fome  parts  of 
England,  Embering  Thurfday. 

The  firjl  Sunday  in  Lent.  Good  old  Durandus  labours  to 
explain  why  this  Jhould  be  called  ^adragefima^  when,  in  point 
of  fa^,  it  is  not  the  fortieth,  but  the  two-and-fortieth,  day  from 
Eajler.  His  myjlical  reajbns,  if  not  convincing,  are  at  leajl 
beautiful :  "  Becauje  Lent  reacheth  not  Jave  to  Maunday 
"Thurjday,  which  is  the  day  of  abjblution ;  for  by  means  of 
"  Lent  well  objerved,  and  by  true  penitence,  man  Jpiritually 
"  Cometh  to  the  Supper  of  the  Lamb  ;  as  it  is  written :  '  BleJJed 
"  are  they  that  are  called  to  the  marriage  Jupper  of  the  LaMB.' 
"  Again,  becauje  the  children  of  Ifrael,  being  fed  with  manna  in 
**  the  dejert  by  the  fpace  of  forty  years,  came,  through  forty 
"  encampments,  to  the  Land  of  Promife.  By  whoje  pattern  we 
"  aljb,  abjlaining  forty  days  from  the  lujls  of  the  body,  are 
"  refrejhed  by  the  word  of  life,  and  give  ourjelves  up  to  prayer, 
"  that  fo  we  may  enter  by  jESUS  CHRIST  into  the  land  of  the 
"  living  ;  even  as  they  by  Jesus  Nave,  that  is,  Jojhua,  into  the 
"  Land  of  Promije."  The  more  common  name,  however,  was 
from  the  introit,  the  Sunday  Iniiocavit,  So  we  often  read : 
"  The  emperor  arrived  at  Metz  on  the  Tuejday  after  Invo- 
cavit."  "The  Council  was  begun  on  the  Wednesday  of  the 
week  called  Invocavit."  It  was  Jbmetimes  termed  ^intana, 
becauje  five  Sundays  intervened  between  it  and  Eajler.  Our  old 
vernacular  name  was  Shrove  Sunday.  Injbme  parts  of  Germany 
it  was  Jlte  Fajinacht^  Old  Fajl  Night, — a  relic  of  the  ancient 
commencement  of  Lent  on  the  following  day,  before  the  addi- 
tional four  days  were  added  to  complete  the  forty.  In  the 
Eajl  it  is  Orthodoxy  Sunday,  a  fejlival  injlituted  primarily  to 
commemorate  the  final  defeat  of  the  Iconoclajls,  but  extended  to 
a  general  commemoration  of  all  triumphs  of  the  Faith. 

The  firjl  week  in  Lent  was  called  by  the  Anglo-Saxons  Cyj- 
wuka,  that  is,  Chajle  Week. 

The  Jecond  Sunday  in  Lent  is  aljb,  from  the  introit,  the 
Sunday  Reminifcere.  In  France  it  was  Jbmetimes  called  Tranf- 
figuration  Sunday,  becauje  that  event,  according  to  the  uJe  of 
Paris,  formed  the  Gojpel  of  the  day. 

The  third  Sunday,  or  the  Sunday   Ocul'ty  has  not,  to   our 


5 1 8     Church  Feftivah  and  their  Houjehold  Words. 

knowledge,  any  vernacular  name  in  the  Wejl,  but  in  the  Eajl  it  is 
aTaupoTT^oaxuvmif^oi,  from  the  Adoration  of  the  Crojs  on  that  day. 

The  fourth,  or  Latare  Sunday,  is  called  both  by  the  Eajl 
and  Wejl,  Midlent  Sunday.  In  Germany,  by  an  odd  tranjlation  of 
the  introit,  Frohlechen  Sonntag.  In  the  Wejl  it  is  al|o  termed  Re- 
feiiion  Sunday^  partly  becauje  the  Go/pel  for  the  day  relates  the 
feeding  of  the  five  thoufand,  partly  becauje  it  was  obferved  as  a 
little  carnival  between  the  two  halves  of  Lent ;  as  now,  the  Mi- 
Careme  in  Paris  is  an  occajlon  of  great  gaiety  and  Jplendour.  In 
Rome,  it  is  the  Sunday  of  the  Golden  Rofe,  from  the  benediSion 
of  that  token  of  the  Pontiffs  approbation.  It  was  frequently 
termed  in  Spain  the  Sunday  Medtante^  becauje  it  exadlly  halved 
the  old  Spanijh  Lent,  and  becauje  the  Gofpel  commences  with 
that  word. 

ThurjHay  of  the  Midlent  Week  is,  in  the  Eajlern  Church, 
Thurfday  of  the  Great  Canon,  becauje  the  hymn  of  S.  Andrew 
of  Crete,  known  by  that  name,  is  then  fung. 

The  fifth  Sunday  is  Pajffion  Sunday,  becauje  then  the  WeJ- 
tern  Church  begins  her  more  jblemn  commemoration  of  the 
Pajjion.  Then  the  two  glorious  hymns  of  Venuntius  Fortu- 
natus,  Vexilla  Regis  prodeunt,  and  Range  lingua  gloriofi  prcsUum 
certaminis,  begin  to  be  jaid.  It  was  aljb  jbmetimes  called 
Midlent  Sunday,  becauje  it  follows  the  Midlent  week  ;  there 
being  many  injlances  in  the  Wejl,  where  the  Eajlern  example 
of  confidering  Sunday  as  the  lajl  day  of  the  week  may  be 
traced.  More  properly  it  was  called  Midlent  OSiave.  In 
Germany  we  find  it  named  Black  Sunday,  with  reference  to  the 
veiling  of  the  crojfes  in  black,  which  takes  place  at  that  pajjage 
of  the  Gofpel,  "jESUS  hid  Himjelf,  and  went  out  of  the 
temple." 

The  Saturday  of  PajJion  Week,  or,  as  the  Eajlern  Church 
calls  it,  Palm  Week,  was  named  in  the  South  of  Europe,  Jims 
Saturday,  it  being  cujlomary  to  bejlow  charity  on  the  poor,  in 
remembrance  of  our  LORD'S  words  jpoken  on  that  day  ;  '♦  Ye 
have  the  poor  always  with  you,  and  whenjbever  ye  will,  ye 
may  do  them  good."  In  the  Eajl,  it  is  appropriately  named 
S.  Lazarus's  Saturday,  and  often,  both  by  Eajl  and  Wejl,  Palm 
Saturday. 

The  jixth  Sunday  in  Lent  has  a  variety  of  names,  mojl  of 
them  beautiful  and  appropriate.  In  England,  Holland,  Ger- 
many, and  Denmark,  it  is  Palm  Sunday ;  in  Italy,  Olive  Sunday ; 
in  Spain,  Portugal,  and  France,  Branch  Sunday;  in  Weljh, 
Flower  Sunday.  In  Rujjia,  it  is  Verknie  Vofcrefenie,  Sallow 
Sunday,  from  the  necejjary  employment  of  Jallows  in  the  procej"- 
Jion.      For  a  jimilar  reajbn,  it  is  in  various  parts  of  England 


Church  Feftivals  and  their  Houfehold  Words.    519 

Willow  Sunday^  or  Yew  Sunday.  Again,  it  was  named  Tradition 
Sunday^  becauje  on  that  day  the  Creed  was  taught  to  the  cate- 
chumens who  were  to  be  baptized  on  Eajler  Eve  ;  Indulgence 
Sunday^  from  an  uncertain  reajbn  ;  Palm  Eajler ;  the  Capiti- 
laviurn^  becauje  it  was  then  ujual  to  wajh  the  heads  of  the  chil- 
dren who  were  about  to  be  baptized  ;  Flower- Eajler ;  Eajier  of 
the  Competents^  or  Pafcha  petitum^  becauje  of  the  tradition  of 
the  Creed  to  thoje  who  were  competent  for  baptijm ;  Hofanna 
Sunday^  or  merely  Hofanna^  in  the  South  of  Europe,  as  it  is  in 
the  Coptic  Church.  In  Germany,  Pluem  Sonntag,  Bloom  Sun- 
day. In  the  Greek  Ritual  it  isjimply  Palm  Sunday^  though  Jbme- 
times  called  S.  Lazarus' s  Sunday.  In  Georgia,  by  a  Jingular 
reference  to  S.  Mary  Magdalene,  it  is  Bzobifa  Aghebifa^  Projli- 
tution  Sunday.  In  Jeveral  parts  of  England,  and  especially  in 
Hertford/hire,  it  is  known  as  Fig  Sunday:  and  in  Hertford  itjelf 
and  the  Jurrounding  towns,  more  figs  are  jbld  in  the  preceding 
week,  than  in  all  the  rejl  of  the  year  together.  No  doubt  the 
origin  of  this  cujlom  was  our  LORD'S  dejiring  to  eat  of  thefig- 
tree,  on  the  Monday  following  that  Sunday.  Only  it  is  curious 
that  the  tradition  Jhould  have  lajled  on  through  the  Middle 
Ages,  when  preserved  figs  mujl  have  been  at  leajl  as  great  a 
rarity  as  natural  figs  are  with  us. 

The  Jixth  week  in  Lent  is,  in  all  the  Romance  languages,  as 
with  us.  Holy  Week.  The  title  Pajjion  Week,  Jo  often  bejlowed 
improperly  on  it  among  ourjelves,  is  in  Rujjia  given  to  it  by 
right,  Strajlnoe  Nedevie.  The  Latin  term,  the  Greater  Week, 
Hebdomada  Major^  does  not  Jeem  to  have  come  into  vernacular 
ufe.  In  old  French  it  was  called,  as  it  fometimes  is  Jlill,  La 
Semaine  Peneufe.  So  Hildebert  begins  a  Jermon  on  the  PaJJion: 
"  Septimana  ijla,  fratres  carijjimi,  ex  re  nomen  habens,  vocatur  la- 
borioja,  vel,  ut vulgo loquuntur,  a/><3?«fl, verbo rujlico^pcenofa."  The 
mojl  beautiful  term,  however,  as  Jetting  forth  its  abjlradion  from 
worldly  labours,  and  its  holy  quiet,  is  that  by  which  it  is  known 
in  Germany  and  Denmark,  the  Still  Week.  In  Germany  it  is 
aljb  the  Marterwoche^  and  Car  or  Charwoche^  Suffering  Week. 
In  the  Eajl  it  is  the  Great  Week^  and  each  day  has  the  fame 
epithet,  Great  Monday,  Great  Tuejday,  he.  Finally,  in 
many  mediaeval  writers,  it  is  the  Authentic  Week  ;  in  the  fenje, 
we  Juppoje,  of  the  week, — the  week  that  is  a  week  indeed;  and 
fo  we  have  found  it  named  ii^^a  Mayence  Mijjal  of  1519.  The 
Weljh  call  it  Wythnos  y  Grog,  the  Week  of  the  Crofs.  Tuejday 
was  in  Germany,  for  an  unknown  reajbn,  called  Blue  Tuefday; 
Wednefday,  Krumm  Mittwoche,  from  the  confufion  (they  Jay) 
of  the  Pharifees'  Counfel.  In  Ireland,  Spy  Wednefday,  with  re- 
ference to  Judas's  mijjlon. 


520    Church  Fejiivals  and  their  Houjehold  Words. 

We  come  now  to  Maundy  Thurfday.  It  is  rather  fingular 
that  this  day  jhould  not  have  derived  its  vernacular  name  from 
its  great  injtitution,  the  Blejjed  Eucharijl.  It  had,  indeed,  in 
mediaeval  Latin,  the  name,  The  Birthday  of  the  Chalice.  So 
Hildebert  :— 

Hoc  in  Natali  Calicis  non  eft  celebratum, 

Quando  Pafcha  novum  vetus  eft  poft  Pafcha  dicatum. 

But,  in  modern  languages,  this  did  not  obtain.  In  Danjk 
we  have  the  name  of  Skiertorfdag,  as,  in  Jbme  parts  of  England, 
that  of  Sheer  Thurfday^  from  the  old  root  Skier^  Jigi^ifyJng  P^*" 
or  affliSion.  In  France  it  is  Jimply  Jeudi  Saint,  a  term  likely 
to  be  confounded  with  Afcenjion  Day.  In  German  it  is  Grune 
Donnerjiag,  Green  Thurjday ;  the  origin  of  the  term  is  much 
dijputed.  It  is  probable,  however,  that  the  epithet  is  here  to  be 
taken  in  the  jenje  of  unripe,  inajmuch  as  in  Slavonia  and  Carin- 
thia  the  day  is  called  Raw  Thurfday^  with  what  reference  we 
are  quite  unable  to  explain.  In  Spain,  as  with  us,  it  is  Jueves 
del  Mandate,  from  the  performance  of  the  mandatum,  the  wajh- 
ing  of  the  feet.  In  Portugal  it  is  ^inta  Feira  de  Endoen^as^ 
Sicknefs  Thursday,  on  account  of  the  conjecration  of  the  chrijm 
for  the  unflion  of  the  Jlck.  In  Weljh,  with  reference  to  the 
mocking  of  our  LORD  it  is  lau  y  Cablydy  Thurjday  of  Blas- 
phemy. In  Brunjwick  it  was  Good  Thurfday^  and  Jo  Boniface 
IX.  in  a  Bull,  Jpeaks  of  "  Bonam  quint  am  feriam  in  Coena  Do- 
mini" The  Swifs  call  it  High  Thurfday.  In  fome  parts  of 
Germany,  and  in  France,  White  Thurjday,  from  the  white 
colour  of  that  day  only  in  Holy  Week.  In  Aujlria,  finally,  it  is 
AntlatT.-  Tag,  RemiJJion  Day,  from  the  readmijjion  of  penitents 
into  the  Church. 

Good  Friday  is  another  example  of  an  Englijh  appellation  that 
Jurpajfes  in  beauty  the  vernacular  terms  of  other  languages, 
except  the  Flemijh,  where  it  is  alfo  ujed.  But  that  we  are  Jo 
completely  uJed  to  it,  we  Jhould  probably  feel  what  a  touching 
acknowledgment  is  the  name  of  the  work  accomplijhed  on  that 
day.  In  Jbme  parts  of  England  it  is  Char- Friday,  that  is, 
PaJJion  Friday  ;  a  name  aljb  in  ufe  in  Germany.  There,  how- 
ever, it  is  ufually  called  Still  Friday.  Denmark  has  a  far  lejs 
appropriate  name,  Long  Friday.  It  is  not  a  mark  of  very  high 
devotion,  that  the  length  of  the  office  Jhould  be  that  which  has 
given  the  title  to  the  day.  Black  Friday,  a  name  common  over 
Southern  Germany,  gives  the  popular  view  of  the  feajbn,  and 
Holy  Friday  is  the  Jbmewhat  common-place  title  adopted  in 
mojl  of  the  Romance  languages.  In  Weljh,  it  is  Givener  y 
Corglith,  Friday  of  the  Lejjon  of  the  Cro/s. 


Church  Fejiivah  and  their  Houfehold  Words,     521 

Eajler  Eve  has  in  few  modern  languages  any  more  recondite 
name  than  in  our  own.  In  Portugal,  it  is  Sahbado  de  Alhluia^ 
from  the  triumphant  rejumption  of  the  Alleluia  in  the  firjl  vej"- 
pers  of  Eajler.  In  Jbme  parts  of  Germany,  it  is  Judas  Saturday. 
In  the  Eajl,  in  the  Jame  way  as  the  rejl  of  the  week,  it  is  Great 
Saturday^  except  among  the  Armenians,  who  call  it  Burial 
Saturday. 

With  rejpef?  to  the  Sundays  in  Lent,  the  rhyme  well  known 
in  the  North  of  England  may  dejerve  a  little  conjlderation  : — 

Tid  :  mid  :  mifera  : 

Carlins:  Pfalms:  Pafte-egg-day. 

Or,  as  it  is  in  another  verjion  : — 

Tid  :  mid :  merila  : 

Carl :  Palm  :  and  Good-pace-day. 

Clearly  there  is  Jbme  reference  to  the  various  names  of  the 
Sundays  in  Lent :  but  it  is  very  difhcult  to  fit  in  the  order  of  the 
rhyme  with  that  of  the  Sundays.  Mifera^  is  no  doubt  ajimple 
corruption  of  Reminifcere^  the  jecond  Sunday  in  Lent :  in  which 
caje.  Mid  would  be  the  firjl,  and  7/V,  ^inquageftma.  But 
there  is  nothing,  either  in  the  Introit,  Colled,  Epijlle,  or  Gojpel, 
which,  by  any  poJOIible  chance,  could  be  corrupted  into  juch  an 
abbreviation.  Pajle-egg-day  no  doubt  ought  to  be  Pafch-egg-day^ 
that  is,  with  reference  to  the  Eajler-eggs  once  dijlributed  here,  as 
jlill  in  the  Eajl.  Carl:  Carl  Sunday^  or  Carling  Sunday^  or,  by 
a  corruption.  Caring  Sunday,  is  in  the  Midland  Counties  a 
name  for  PaJJion  Sunday.  Carlings  are  a  particular  kind  of 
beans,  which,  like  haricot  beans  now,  were  eaten  on  that  Sun- 
day ;  and,  for  quite  as  uncertain  a  reajbn  as  that  of  their  uje  on 
S.  Maurice's  day  in  Switzerland.  Palm  (by  corruption  Pfalms) 
explains  itjelf. 

We  come  now  to  the  Queen  of  Fejlivals.  And  here  the 
Greek  and  Latin,  in  various  corruptions,  is  almojl  univerjal ; 
appearing  in  the  French  Paque^  in  the  Portugueje  Pafcoa^  in 
the  Illyrian  Pajka,  and  (which  is  rather  jlrange)  in  the  Danijh 
Paajke^  the  Weljh  Pafg,  the  Irijh  Caifc,  theBaJque  Phazko.  The 
EngHJh  Eajler,  and  the  German  OJlern,  and  Aujlrian  Ajler-tagj 
from  the  goddejs  Eojlre,  whofe  feajl  fell  in  April,  afford  a  curious 
injlance  how  the  Church,  when  it  fuits  her,  lays  hold  of  a  Pagan 
word,  and  adapts  it  to  her  highejl  and  holiejl  purpojes.  This 
derivation,  however,  does  not  feem  to  have  pleajed  ritualijls. 
So,  for  example,  the  piety  of  Honorius  of  Autun  is  more  con- 
Jpicuous  than  his  etymology  in  the  following  jentence: — "  Ojler 
**  is  from  the  Eajly  becauje  as  there  the  Sun  arijeth,  who,  as  it 


522     Church  Fejiivals  and  their  Houfehold  Words. 

"  were,  dies  in  his  fetting ;  ^o  here  the  Sun  of  Righteoujhejs, 
"which  is  Christ,  who,  as  itwere,  Jetsin  His  Death, rijes  again." 
Others  will  deduce  from  UrJIand,  the  Rejiirreflion.  But  theje 
are  vain  attempts  to  get  rid  of  an  etymology,  of  which,  after  all, 
there  is  nothing  to  be  ajhamed.  In  Manx,  it  is  Tn-cha'ijht^  "The 
Holy."  In  the  Eajl,  the  common  title  is  AaiJ-Trpccy  the  Bright 
Day.  Thus  a  Cretan  ballad,  dejcribing  the  celebration  of  the 
principal  feajls  of  the  Church  : — 

Tou  XpjoTouyewoy  yik  x«pi, 
Ktti  Tov  0aiov  yia.  ffctia,' 

ni   TO   "XpiCTTOJ     aVEfl"T>)." 

At  Chriftmas  tapers  kindle, 

At  Palmtide  Palm-gifts  bring  ; 
And  then  upon  Bright  Sunday 

"  The  Lord  is  rifen,"  we  fing. 

The  uje  is  the  fame  in  the  RuJJian  Church,  where  Eafler 
Day  is  the  Svtetloe  Fofcrefen'ie. 

In  Illyrian,  Eajler  Week  is,  we  know  not  why,  Vodena  nedielja^ 
Watery  Week^  unlejs  it  may  refer  to  the  Baptijm  of  the  Cate- 
chumens on  Eajler  Eve. 

The  Oftave  of  Eajler  is,  with  us.  Low  Sunday^  probably  from 
the  contrajl  between  the  rapturous  joy  of  Eajler,  and  the  more 
ordinary  routine  to  which  we  now  return.  At  the  jame  time, 
in  every  part  of  the  Wejlern  Church,  it  is  a  Sunday  of  the  firjl 
clajs.  In  the  Latin  Church,  it  is  the  Dominica  in  Albis^  that  is, 
in  Jlbis  depojitis^  becaufe  then  the  recently  baptized  laid  ajide 
their  white  robes.  But  the  Germans,  tranjlating  exadly  from 
the  Latin,  call  it  der  weijfe  Sontagy  for  precijely  the  reajbn  that 
it  is  not  white.  It  is  as  often  called  the  Sunday  ^aftmodo^ 
from  the  introit.  In  the  canton  of  Soleure,  in  Switzerland,  it  is 
Bean  Sunday^  on  account  of  a  certain  dijlrlbution  of  beans  which 
then  takes  place,  and  by  which  the  tranjlation  of  Jbme  of  the 
Martyrs  of  the  Theban  Legion  is  commemorated.  In  the  Eajl, 
it  is  New  Sunday ^  with  reference  to  the  Renovation  of  all  things 
by  our  Lord's  Rejurreftion. 

Mundi  renovatio 
Nova  parit  gaudia  : 
Refurgcntc  Domino 
Conrel'urgunt  omnia. 

It  is  thus  named  alfo  by  the  Armenians.  The  Greeks  fre- 
quently call  it  Antipafcha^  and  alfo  S.  Thomas's  Sunday,  in  com- 
memoration of  his  converjion  on  that  day. 


Church  Fefiivals  and  their  Houfehold  Words.    523 

While  in  Eajler-tide,  we  mujl  not  forget  to  mention  the 
Annotine  Eajler.  This  was  a  commemoration  of  the  preceding 
Eajler,  made  on  that  day  in  the  following  year.  There  is  a 
Jequence  for  this  fejlival,  the  only  one  with  which  we  are  ac- 
quainted, beginning ; 

Surgit  Chriftus  cum  trophseo, 
Jam  ex  Agno  faftus  Leo. 

As,  however,  Annotine  Eajler  fell  often  in  Lent,  and  jbme- 
times  in  Pajjion-tide,  it  was  in  mojl  Churches  transferred  either 
to  the  Sunday  ^lafimodo^  ox  to  the  fourth  Sunday  after  Eajler, 
or  in  Jbme  cajes,  to  Saturday  in  the  06lave.  The  origin  of  its 
injlitution  Jeems  to  have  been  the  natural  wijh  of  thoje  baptized 
at  Eajler,  to  celebrate  the  firjl  anniverjary  of  their  jpiritual  illu- 
mination. 

A  French  proverb  about  Eajlertide  is: — 

Entre  Paques  et  la  Pentecoute 
Le  deflert  n'eft  que  d'une  croute. 

The  Second  Sunday  after  Eajier.  This,  in  the  Eajlern  Church, 
is  the  Sunday  of  the  Ointment-bearers  {rm  /xupopo^uv),  from 
the  Gojpel.  In  the  Armenian  Calendar,  it  is  Green  Sunday, 
becauje  the  jpring  is  now,  at  latejl,  burjling  forth. 

The  Third  Sunday  after  Eajier.  This,  for  a  jimilar  reajbn 
to  that  mentioned  above,  is,  in  the  Eajl,  the  Sunday  of  the 
Paralytic.  Why  the  Armenian  Church  calls  it  Beautiful  Sun- 
day, we  know  not. 

2'he  Fourth  Sunday  after  E after  is,  with  the  Greeks  Mid- 
Pentecojl,  from  dividing  the  time  between  Eajler  and  Whit- 
Sunday.  Aljb,  from  the  Gojpel,  it  is  the  Sunday  of  the  Sama- 
ritan. 

The  fifth  is  Rogation  Sunday,  with  the  three  Rogation  Days 
following.  In  Germany  this  is  the  Betfontag,  with  the  Jame 
meaning  :  in  other  languages  the  Latin  term  jeems  almojl  inva- 
riably followed.  The  Week  is  in  Germany  the  Betwoche;  in 
Anglo-Saxon,  Gangwuca.  The  Oriental  Church,  retaining  the 
old  rule  of  admitting  no  fajl  between  Eajler  and  Pentecojl,  has 
no  fuch  jeajbn,  and  therefore  no  juch  name.  The  Gotho-Hif- 
panic  Church,  wijhing  to  objerve  the  Rogations,  and  yet  unwil- 
ling to  break  the  canon,  transferred  them  either  to  the  Thurjciay, 
Friday,  and  Saturday  in  the  week  of  Pentecojl,  or  elje  to  the 
Ides  or  to  the  Kalends  of  December.  In  the  Eajl,  Rogation 
Sunday  is  the  Sunday  of  the  Blind  Man,  from  the  Gofpel. 

Afcenfion  Day  has  not  many  vernacular  names.  In  Germany, 
it  is  u/ually  Ujfarts-tag;     fometimes  Non-Tag,  becauje  Nones 


524    Church  Fejiivals  and  their  Houjehold  Words. 

were  kept  with  Jingular  Jplendour,  in  conjequence  of  the  tradition 
that,  at  this  hour,  our  LORD  ajcended  into  Heaven.  In  Jbme 
parts  of  the  Jbuth  of  France  it  was  termed  Bread  Thurfday, 
from  a  dijlribution  of  bread  which  then  was  made  to  the  poor ; 
probably  with  reference  to  that  verfe  of  the  PJalm,  "  Thou  art 
gone  up  on  high :  Thou  hajl  led  captivity  captive,  and  received 
gifts  for  men."  In  England  it  has  been  known  as  Bounds 
Thurfday  ,•  from  beating  the  bounds  of  the  parijh,  transferred, 
by  a  corruption  of  Rogation  procejjions,  to  this  day.  In  Manx, 
it  is  yafdyly  which  they  derive  from  yas,  GOD,  and  theill^  the 
world,  becauje  GOD  on  that  day  went  up  to  Heaven  from  the 
world.  In  RuJJia,  they  uje  an  ejpecial  term  for  this  day,  injlead 
of  the  more  ordinary  word  for  Afcenfion :  calling  it  Fozncjenie, 
and  not  Vofchojdente.  The  Eajlern  Church  knows  of  no  ejpecial 
title  for  the  fejlival,  except  that,  in  Cappadocia,  from  an  un- 
certain reajbn,  it  was  the  Epifoxomene. 

The  Sunday  after  Afcenfion  is  Jo  called  all  over  the  Wejl. 
But  in  the  Eajl  it  is  termed  the  Sunday  of  the  Three  Hundred 
and  Eighteen^  from  the  commemoration  which  then  takes  place 
of  the  Fathers  of  Nicxa. 

Whit  Sunday.  It  is  curious  that  this  name  Jhould  be  jb  mij"- 
taken.  It  is  neither  White  Sunday  (for,  in  truth,  the  colour  is 
red)  nor  Huit  Sunday,  as  the  eighth  after  Eajler  ;  butjimply  by 
the  various  corruptions  of  the  German  P/?«_g-j/^«,  theDaniJh  Pintfe^ 
the  various  patois,  Pingsten,  Whingsten^  &c.,  derived  from  Pen- 
tecojl.  The  corruption  is  eafy  and  plain  enough :  if  more  proof 
were  wanted,  note — 

1.  That  as  it  is  not  Ea/ler  Sunday,  but  Eajler  Day^  Jo  it  is 
not  Whit  Sunday,  but  Whitjun  Day. 

2.  Although  the  barbarous  corruptions  of  Whit  Monday  and 
Whit  Tuefday,  are  now  in  vogue  (they  do  not  occur  in  the 
Prayer-book),  yet  no  one  ventures  to  fpeak  of  Whit  Week  or 
Whit-tide,  or  Whit-holidays,  but  Whitfun  Week  (jujl  as  Pfngsten 
Woche  in  German),  &c.  If  the  derivations  were  from  White,  was 
it  utterly  impojjible  that  the  unmeaning  Jyllable  jhould  here 
have  got  in  ?  Who  ever  heard  of  Eajler-Jun  Week,  or  Eajler- 
Jun  holidays? 

The  Romance  languages  have,  for  the  mojl  part,  vernacular- 
ized  the  Latin  name.  But  in  Spain  the  day  is  ujually  called 
the  Fiefia  del  Efpirito  Santo ;  and  in  Portugal,  by  the  uJe  of 
the  word  Pajcha  we  already  noticed,  Pafcoa  do  Efpirito  Santo. 
In  Italy  it  is  Pafqua  Rofata,  becauje  the  rojes  are  now  in  full 
flower.  The  German  name  will  fuggejl  to  jome  of  our  readers 
Goethe's  beautiful  imitation  of  Reynard  the  Fox  : — 


Church  Fejiivals  and  their  Houfehold  Words.     525 

Pfingften,  das  liebliche  Feft,  war  gekommen  :  es  griinnten  und  bliithen 
Feid  und  Wald  :  auf  Hiigeln  und  Hohn,  in  Biifchen  und  Hecken, 
Uebten  ein  frohliches  Lied  die  neuermunterten  Vogel,  &c. 

From  the  feajbn,  German  every-day  Jpeech  names  a  number 
of  common  objefls :  thus,  green  geeje  are  Pentecojl  geefe ; 
the  peony  is  the  Pentecoji  rofe ;  broom  is  Pentecoji-blojfo  m.  In 
Rufs  it  is  Troitzie  Den^  Trinity  Day ;  probably  as  filling  up 
the  commemoration  of  the  blejjed  Trinity.  In  the  Eajl  it  is,  of 
courje,  Pentecojl. 

Ember  Wednefday  in  Whitfun  Week  is  called  High  Wed- 
nefday  in  Germany  ;  Good  Wednefday  in  the  Holjlein,  becauje, 
though  a  Fajl,  it  has  Jo  many  attributes  of  a  feajl. 

The  Friday  in  the  Oftave  is,  among  the  Nejlorians,  named 
Golden  Friday.  For  that  day  of  the  week  being  a  high  com- 
memoration throughout  the  year,  this,  in  its  mojl  Jacred  Jeajbn, 
is  fuppojed  to  bear  the  palm  from  the  others ;  and  hence  its 
title. 

It  was  not  to  be  expeSed  that  Trinity  Sunday^  as  a  day  of 
Juch  late  injlitution,  Jhould  have  left  much  trace  in  modern  lan- 
guages. In  old  French  it  was  popularly  called  the  King  of  Sun- 
days ;  alfo  Blejfed  Sunday.  In  the  Eajlern  Church  it  is  Jll 
Saints'  Sunday,  that  commemoration  being  fixed  for  this  day. 
The  office  itjelf  was  long  unsettled  in  the  Wejlern  Church. 
The  original  collect  for  the  Firjl  Sunday  after  Pentecojl  was 
that  which  begins,  "O  GOD,  the  Jlrength  of  all  them  that  put 
their  trujl  in  Thee,"  and  it  is  Jlill  retained  in  the  Roman  MiJJal 
as  an  adjunft  to  the  fejlival  of  the  Trinity.  The  German  Church 
was  very  tenacious  of  the  old  rite.  Some  celebrated  the  new 
fejlival  on  the  Jecond  Sunday  after  Pentecojl,  Jo  as  to  leave  the 
oflave  clear;  large  numbers  transferred  it  to  the  Sunday  next 
before  Advent :  and  this  was,  we  believe,  retained  in  Jbme  parts 
of  Rhineland  to  the  lajl  century,  if,  indeed,  there  be  not  even 
now  a  double  commemoration.  So  it  was  at  Orleans  till  the 
Jixteenth  century. 

Corpus  Chrljil  alfo,  as  a  late  fejlival,  comes  under  the  Jame 
head  as  the  lajl.  That,  in  England,  as  abroad,  it  was  called 
from  the  Body  of  GOD,  the  vulgar  oath  Jlill  remains  to  tell. 
The  French  Church  has  abbreviated  it  Jlill  further,  into  the  Fete 
Dieu. 

The  Sundays  following  Trinity  are,  in  the  Roman  Calendar, 
as  every  one  knows,  called  from  Pentecojl.  But  in  the  Sarum, 
and  in  mojl  German  MiJJals,  they  are  named,  as  we  name  them, 
from  Trinity. 

We  may  obferve  that  in  the  north  of  England,  and  efpecially 
in  Yorkjhire,  the  Sunday  within  the  Odave  of  the  Patron,  or 


526     Church  Fefiivals  and  their  Houfehold  Words. 

Wake  Saint,  is  called  after  his  name.  Thus,  at  Ripon,  Wilfrid 
Sunday  is  a  very  great  holiday. 

It  merely  remains  to  notice  the  other  holidays  which  have 
received  an  Englijh  vernacular  name. 

Of  thefe  Lady  Day  jhall  be  the  firjl.  That  this  term  was 
fixed  to  the  Annunciation  and  not  to  the  AJJumption,  jhows 
how,  in  the  earlier  times  of  England,  the  prejent  re/peftive 
importance  of  the  fejlivals  was  reverjed.  In  Danjk  it  is  the 
jame.  For  Fruedag ;  but  in  other  European  tongues  it  is  Jimply 
the  Annunciation.  In  Welfh  it  is  Gwyl  Fair  y  Cyhydeddy  the 
Fejlival  of  Mary  of  the  Equinox ;  in  Manx,  prettily  enough, 
Laa^l-Moirrey-my-Sanfl)^  the  Day  of  Mary's  being  whijpered  to. 

Lammas  Day^  the  Feajl  of  S.  Peter  ad  Vincula.  It  would 
be  mojl  natural  to  derive  this  from  Loaf-mas,  that  is,  the  bene- 
diction of  the  new  bread.  But  when  we  find  the  firjl  of  Augujl 
termed  in  Weljh  Dydd  degwm  wyn^  Lamb-tithing  day,  it  is  clear 
that  the  eajier  derivative.  Lamb-mas  Day,  is  aljb  the  true  one. 
The  Manx  name  has  in  all  likelihood  the  jame  origin ;  it  is 
LaaH  Lhuanys.  Lhtian  is  any  creature,  more  ejpeciall}'  a  lamb 
or  calf,  which  comes  out  of  due  Jeajbn.  It  was  probably  the 
abjence  of  an  oSave,  as  compared  with  the  great  fejlival  of  S. 
Peter,  that  led  to  the  proverbial  idiom,  Jt  latter  Lammas ;  that 
is,  never;  or,  as  the  Danes  jay,  on  the  30th  of  February.  In 
Germany,  the  day  is  Kettenfeier,  the  Feajl  of  the  Chains, — a 
literal  tranjlation  of  the  Latin. 

The  jame  feeling  which  fuggejled  the  Englijh  benediSion 
jhowed  itjelf  in  all  the  wine  countries  on  the  jixth  of  Augujl. 
This  was  the  benediftion  of  the  new  grapes ; — and  the  rite  was 
often  performed,  as  at  S.  Martin  of  Tours,  byjqueezing  a  grape 
into  the  chalice  after  conjecration.  So  we  have  Le  jour  des 
raifms ;  in  Germany,  Traubentag :  in  the  Mojelle  dijlrids,  Lieb- 
frauenmilchtag^  the  Day  of  the  Milk  of  our  Dear  Lady  (from 
the  celebrated  wine  jb  called).  The  Benedidion  of  the  Grapes 
took  place  on  the  jame  day  in  the  Eajl. 

An  injlance  is  within  our  knowledge  of  the  endowment  of  a 
Pojl-Reformation  Sermon,  "  to  be  preached  on  Lady  Day  in 
harvcjl,"  /.  e.  on  the  AJJumption. 

Saint  Monday  is,  properly  jpeaking,  the  Monday  after  S. 
Crifpin  :  a  great  holiday.  In  Danjk  it  is  Frimandag^  Holiday 
Monday :  why  the  Germans  call  it  Blue  Monday  we  know  not. 

Hallowmas^  or  Jll  Hallows^  or  jIU  Holland^  has  jcarccly  any 
peculiar  name  elfewhere  than  among  ourjelves.  In  Germany  it 
is  jimply  jllUrheiligen ;  and  in  the  Romance  languages,  a  pure 
tranjlation  of  Fejlum  Omnium  SanSforum. 

All  Souls.     This,  in  Weljh,  is  Gwyly  meirwj  the  Fejlival  of 


Church  Fejiivals  and  their  Houfehold  Words,     ^ly 

the  Dead,  and  Jbmetimes,  more  poetically,  Gwyl  cenad  y  meirwy 
the  Fejlival  of  the  EmbajQTy  of  the  Dead.  In  Spanijh  it  is  El 
d'la  de  las  animas;  in  Portugueje,  more  curioujly,  it  is  the  Dia 
dos  Jinados^  ixova  finado,  a  dead  body.  In  Italy  it  is  the  Giorno 
de'  morti.     In  Germany,  precijely  as  with  us. 

S.  Thomas's  Eve  is,  in  Manx,  Oie'l-fingariy  the  Eve  of  Cliffs ; 
becauje  men  then  went  out  on  the  cliffs  to  Jhoot  venijbn  for  the 
approaching  Chrijlmas  Fejlival. 

The  lijl  might,  undoubtedly,  with  great  rejearch,  and  wider 
opportunity,  be  well-nigh  indefinitely  extended.  In  Jhort,  wher- 
ever the  Church  was  early  planted,  there  her  influence  over 
domejlic  language  will  appear  very  jlrongly ;  where  Jhe  was 
not  ejlablijhed  till  a  late  period,  there  Juch  vernacularijms  are 
Jcarcel}',  or  not  at  all,  perceptible.  This,  we  believe,  is  true  to 
a  great  extent  in  Bohemia,  more  Jo  in  Poland,  and  Jlill  more 
Jo  in  Lithuania.  But  the  examples  which  have  been  produced 
will  not  have  been  given  in  vain,  if  they  lead  any  one  to  con- 
Jider  how  completely  the  Church  Jhould  mingle  herjelf  with 
the  houfehold  words  of  her  children,  and  Jhould,  even  in  this 
Jenje,  become  all  things  to  all  men. 


FINIS. 


CHISWICK  press:  —  PRINTED  BY  WHITTINGHAM  AND  WILKINS, 
TOOKS  COURT,  CHANCERY  LANE. 


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